Department of Education Gonzaga National High School: Republic of The Philippines

Republic of the Philippines
Department of Education
GONZAGA NATIONAL HIGH SCHOOL
Smart, Gonzaga, Cagayan
LIFE AND DISTINCTIVE CULTURES OF AETA OF STA. CLARA,

GONZAGA, CAGAYAN
________________
A Thesis Presented to the Faculty of GONZAGA NATIONAL HIGH SCHOOL

Gonzaga, Cagayan
________________
In Partial Fulfillment
of the Requirements in Practical Research I
_______________
Jenny B. Bandonil
Maria Isabel L. Calipdan
May Ann V. Campued
Arvin Jay F. Arellano
October 2018
HUMANITIES AND SOCIAL SCIENCES
i
APPROVAL SHEET
This research entitled “Life and Distinctive Cultures of Aeta of Sta. Clara,
Gonzaga, Cagayan”, prepared a submitted by Jenny B. Bandonil, Maria Isabel L.
Calipdan, May Ann V. Campued and Arvin Jay F, Arellano, in partial fulfillment of
the requirements in Practical Research I is hereby recommended for oral examination.
_____________________ PRESCILA M. LICUPA

Date Adviser
Approved by the Panel on Oral Examination with a grade of __________________
MARIO S. ASCUETA Ph.D

Chairman
JAMES MIKE O. CADAY

Member
Accepted in partial fulfillment of the requirements in Practical Research I
JAMES MIKE O. CADAY, MPE

SHS Focal Person
MARY ANN C. MADRID, Ph. D.

School Principal II
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DEDICATION
This research is humbly dedicated to all people who become part of the journey of the
authors throughout the accomplishment of this study.
The authors give thanks to their beloved parents Mr. and Mrs. Grozaldy Bandonil,
Mr. and Mrs. Reynold Calipdan, Mr. and Mrs. Rolly Computed, Mr. and Mrs. Martin
Arellano Jr. for giving them unending love and incomparable guidance accompanied
with financial and moral support.
To their siblings and relatives, so with their adviser who encourage them in doing
their very best to come up with an interesting study.
To all of their classmates and subject adviser, Sir Verdyck B. Calija who gave the
authors idea to start and finish this study and to know more about the society.
Above all, a million applause to the unconditional gratefulness of God for giving them
enough strength and knowledge to finish this masterpiece.
-Jenny
-Isabel
-May Ann
-Arvin
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ACKNOWLEDGEMENT
The researchers would like the express our sincerest gratitude and thanks to
the following people that have selflessly shared their time, assistance, guidance,
encouragement, patience and effort for the successful completion of this piece of
paper.
Mrs. Prescila M. Licupa, their adviser, for her incomparable concern and
desire to share her expertise and pushes the authors to do their very best in order to
make this paper possibly to accomplished.
Mr. James Mike O. Caday, member of the panel for his unselfish suggestions
in order to make the study more successful.
Mr. Mario S. Ascueta, Chairman of the panel for his substantial
recommendations which further made this study reaches its realization.
Mr. Verdyck B. Calija, their subject teacher who never failed to support them
and reminds them to do their task no matter how hard it is.
And above all, to the Almighty God for giving his unending blessings and
guidance which enabled the authors to successfully accomplished this work.
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ABSTRACT
TITLE : LIFE AND DISTINCTIVE CULTURES OF

AETA OF STA. CLARA, GONZAGA,
CAGAYAN
RESEARCHERS : JENNY B. BANDONIL
: MARIA ISABEL L. CALIPDAN
: MAY ANN V. CAMPUED
: ARVIN F. ARELLANO
INSTITUTION : GONZAGA NATIONAL HIGH SCHOOL
YEAR : 2018-2019
ADVISER : PRESCILA M. LICUPA
This study aimed to identify the life and distinctive cultures of Aeta. It sought
to determine the left cultures and traditions by the respondents and the profile
variables in terms of age, gender and civil status.
The study was limited only in the identification of the cultures of Aeta to the
identified respondents in the community of Aeta municipality of Gonzaga, Cagayan
for the year 2018-2019using the non-probability sampling.
The descriptive method of employing the survey and content analysis were
used I this research. Survey technique was used to determine the profile variables of
the respondents and the content analysis for the identification of the cultures used by
the respondents.
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The main instrument used in this study is questionnaire in order to determine
the respondents’ profile and cultures. Findings revealed that the respondents are
majority females because of the female are usually at their home to do household
chores and the males usually going to hunt for food and income. It also manifested
that predominantly of the respondents are in their early age 15-19 years old. Also, the
respondents’ are dominant married in terms of civil status because at their early age
their parents are already arranging a marriage for them.
In terms of cultures, the respondents are rich in beliefs and practices that they
are still using in their everyday lives as shown in the above tables where they are still
practicing their traditional way of having a marriage –the “Balabbag” and the unique
name of their leader –Chieftain.
In consideration to the foregoing findings, the researchers hereby conclude
that with the richness of respondents’ cultures in marriage ceremony, burial
ceremony, religion, political system and visual arts and crafts.
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TABLE OF CONTENTS
TITLE PAGE…………………………………………………………………………i
APPROVAL SHEET…………………………………………………………………ii
DEDICATION………………………………………………………………………..iii
ACKNOWLEDGEMENT……………………………………………………………iv
ABSTRACT…………………………………………………………………………...v
TABLE OF CONTENTS…………………………………………………………….vii
LIST OF TABLES…………………………………………………………………....ix
LIST OF APPENDICES……………………………………………………………....x
Chapter
1. THE PROBLEM AND ITS BACKGROUND……………………………..1
Introduction……………………………………………………..........1
Conceptual Framework……………………………………………...4
Paradigm of the Study………………………………………….........5
Statement of the Problem……………………………………............5
Scope and Delimitation of the Study………………………………..6
Significance of the Study…………………………………………….7
Definitions of Terms…………………………………………….........8
2. REVIEW OF RELATED LITERATURE AND STUDIES……………...10
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Origin of the Aeta Tribe……………………………………………10
Political System……………………………………………………..12
Social Organizations and Customs………………………………...13
Religion Beliefs and Practices……………………………………...16
Visual Arts and Crafts………………………………………….......18
3. RESEARCH METHODOLOGY…………………………………………..21
Research Design……………………………………………………..21
Locale of the Study………………………………………………….21
Respondents and Sampling Procedure………………………….....21
Research Instrument………………………………………………..22
Analysis of Data……………………………………………………..22
Data Gathering Procedure…………………………………………22
4. PRESENTATION, ANALYSIS AND INTERPRETATION OF DATA..23
5. SUMMARY, CONCLUSION AND RECOMMENDATION……………35
Summary…………………………………………………………….35
Conclusions………………………………………………………….35
Recommendations…………………………………………………..36
LITERATURE CITED…………………………………………………………….37
viii
LIST OF TABLES
Table Page
1 Distribution of respondents in terms of age……………………………….23
2 Distribution of respondents in terms of gender………………………...…24
3 Distribution of respondents in terms of civil status………………………24
4 Distribution of respondents in terms of marriage ceremony………….....25
5 Distribution of respondents in terms of burial ceremony………………...27
6 Distribution of respondents in terms of religion…………………………..29
7 Distribution of respondents in terms of political system………………....31
8 Distribution of respondents in terms of visual arts and crafts………...…33
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LIST OF APPENDICES
Appendix Page
A. Research Instrument…………………………………………………….38
B. Letter to the Respondents………………………………………………..43
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Chapter I
THE PROBLEM AND ITS BACKGROUND
Introduction
Aeta people are the smallest people on earth. They are usually five feet tall,
with dark skin, dark kinky-hair, round black eye, and flat nose. Moreover, they are
traditional people with culture belonging to the Old Stone Age (Ocampo, 2014). At
present, the Negrito population is not a single “people group”, but make up today 32
known distinct Negrito populations speaking 32 different languages or dialects
(Headland, 2003).
According to Mapun (2000), on his book “People of the Philippines Aeta”,
Aeta are found all over the archipelago and numbered around 83,234 in 1998. They
are divided into 25 ethnolinguistics groups dispersed in bands from Luzon to
Mindanao. However, they are more numerous in Luzon than elsewhere in the
archipelago.
We need to keep asking ourselves how life back then. When there are no
money, gadgets, appliances and transportation at all. It is only God’s creation is on
earth like grown-mature fruit bearing trees, green leafy vegetables, and breezy clean
air from the field.
They were lived in a very simple life. They hunt animals and gathered fruits
for food. Their houses are on caves and their clothes are simply wrapped of a piece of
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cloth for women and “baag” for men. They don’t need shoes, slippers and sandals
used in walking under the heat of the sun.
They don’t need different kind of clothes like skirt, shirts, reap and tattered
jeans to be call human of today because of the idea of technology. But only one same
style for women and men. They don’t need flat iron, rice cooker, electric fan, TV,
heater, oven, washing machine or air conditioner because Aeta back then, don’t need
wonders of technologies to fulfill their simple life.
As long as they eat, drink and do their rituals, life in on, life is this simple.
They don’t need to know what food rich in Vitamin A, B and C such as green leafy
vegetables, carbohydrates or protein. What is important is that, what they will put on
their mouth that resists hunger.
They lived in a simple culture and traditions as a part of their plain life
because they only aim for living but not destruction to fellow human. They celebrate
marriage arranged by parents of the both party. The death or “natay” usually done by
rituals to save the soul and will not go to “inferno” Aeta believed hell exist. The
offering or “panagdatun”, it is done by offering food or any product they have to give
to their Gods and Goddesses which is the nature such as sun, trees, land and even
bodies of water, (Mapun,23-25, 2000).
The time that life is not about degree or attainment in education, state of
living, and going to school is not mandatory because was not yet invented. They don’t
need to go beyond what is “under the sun”. They don’t need to solve mathematical
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problems, different analytical situations and conduct bloody researches.
When everyone was black and racism is not present. They don’t to hide and
feel afraid to their surroundings. They are afraid to talk, to play, and to go with people
because life is just like a bird that flies freely.
They were not exposed to different products of technologies such as gadgets,
appliances, transportation and many more. This was the time that life is about walking
miles away carrying plenty of goods using baskets that they travel mountain to
mountain. When they doesn’t even care about the heat of sun because they were not
burning plastics that causes the depletion of the ozone layer serves as a protection
against ultraviolet rays due to product of technology.
In the province of Cagayan, located in Northern Philippines, there are various
ethnicities that could be found most especially in the nearby mountain areas of Sierra
Madre. One of these ethnic tribes is the Aeta tribes. It was noted in researches that
Aetas could be found in part such as in the municipal areas of Pamplona, Sta. Ana,
Penablanca and lastly in Gonzaga. Because of their nomadic character in seeking for
their food and survival, they later moved to the uplands and some settled in the flung
areas and forested hills. The knowledge that there is no present research about the
Aeta tribes in Sta. Clara, Gonzaga, Cagayan; it became the motivation of the
researchers to focus their study in this topic.
The researchers therefore wanted to seek answers about the distinctive
characteristics of the Aeta tribes of Sta. Clara, Gonzaga, Cagayan. The researcher
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would like to find out the practices of Aeta in terms of marriage, burial ceremony,
religion, political system and visual arts and crafts.
Conceptual Framework
The Aeta nowadays are exposed to different wonders of science and
technology resulting to the distraction of the preservation of their cultures and
traditions that was given value years ago. They were strongly affected by the use of
technologies like high class mobile phone and different gadgets like laptop, TV,
earphone, headset, IPod, Xbox and virtual reality, transportations from walking
distance to riding motors for only 10 meters, and appliances that makes life easy and
comfortable but made the people lazy and irresponsible. Some Aeta are now even
trying wear accessories, stylistic clothes like hanging shirt and mini skirt and make-up
like normal people in the society.
Because of these slowly introduction of different science and technology
products, the Aeta people are making change of their own way of living and going
outside of their own world.
4
In this study, culture and tradition of the Aeta is in the Independent Variables
and Culture of Aeta is in the Dependent Variable.
Independent Variables Dependent Variables
I. Profile of the Respondents
The personal profile of the
respondents in terms of:
a. Age
b. Sex
c. Civil Status
Cultures of Aetas in Sta. Clara

II. Cultures and Tradition of the
Aeta group in Sta. Clara such as in
marriage, burial, religion, political
system and visual arts and crafts.
Figure 1.A paradigm showing the relationship between the independent and
dependent variables.
Statement of the problem
Generally, the study is all about identifying how life of Aeta in Sta. Clara was
changed and what are the culture and traditions that are forgotten and still used by the
present generation. Specifically, it seeks to answer the following questions:
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1. What is the personal profile of the respondents in terms of:
1.1 Age;
1.2 Sex;
1.3 Civil Status
2. What are the distinct culture and tradition of the Aeta tribe in Sta. Clara in
terms of:
2.1. Marriage
2.2. Burial Ceremony
2.3. Religion
2.4 Political System
2.5 Visual Arts and Crafts
Scope and Delimitation of the Study
This study will determine the simple life of Aeta through the preservation of
their culture and tradition despite all the changes in the community of Barangay Sta.
Clara, Gonzaga, Cagayan for the year 2018-2019. Data will be gathered through a
face-to-face interview among the Aeta people.
The respondents of this study are the Aeta in Sta. Clara who have lived in a
simple life with simple culture and traditions followed.
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Significance of the study
Knowing the lives of our ancestors are very important especially their old
beliefs, culture and tradition, it is where our some beliefs originated. Even today, that
we are already in a modernize world, we still need to know what life our Aeta
ancestors before. How they look for food, what is their style of clothing and how they
strictly implement their beliefs such as about courtship and marriage.
Due to the modernize world, we already forgotten our simple life. This study
will bring back the past time to let us know its importance in our life today as human
of the present generation. It is to commemorate the beliefs, cultures and traditions and
how simple life of the Aeta, our ancestors.
The result of the study may help the following to know the worthy of simple
life of Aeta through their culture and traditions.
To the students. The students may able to learn to treasure the importance of
our culture identity and atleast give it worth for the future generation.
To the parents. Parents may encourage their children to go back in a place
where life, beliefs, cultures and traditions has begun and let them continue to use,
remember and preserve it.
To the teachers. Teacher may encourage more students to study about the
simple life of Aeta that can be a model for everyone of us and share this study to the
young generation.
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To the researchers. Through this study, the researchers may able to find out
the significance of the Aeta culture and tradition to determine their changed life
because of the cultural domination.
To the future researchers. Thus study will be able to make use of the
findings as a framework of parallel studies.
Definition of Terms
Age-refers to the number of years the respondents are living whether recorder in the
birth certificate or by the knowledge of the birth of the Aeta especially when birth
certificate is not present.
Aeta- refers to dark-skinned, curly-hair and small people.
Culture- considered a central concept in anthropology, encompassing the range of
phenomena that are transmitted through social learning in human societies.
Custom- a traditional and widely accepted way of behaving or doing something that
is specific to a particular society, place, or time.
Political System- the set of formal legal institutions that constitute a “government” or
a “state”.
Religion- is a set of beliefs, feelings and practices that define the relations between
human being and sacred or divinity.
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Tradition-a belief or behavior passed down within a group or society with symbolic
meaning or special significance with origins in the past.
Visual Arts- are forms of art that focus on creating pieces of work that mainly make
use of the visual environment, while trying to convey message of emotion, ideas or
information.
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Chapter II
Review of Related Literature of Studies
This chapter contains the gathered researches from different sources.
Origin of the Aeta Tribe
AETA (pronounced as “eye-ta”) Agta or Ayta are indigenous part of Luzon,
Philippine. They are considered to be Negritos, who are dark to very dark brown-
skinned and tend to have features such as small statue, small frame, curly to kinky
afro-like textured hair with a higher frequency of naturally lighter hair color
(blondish) relative to the general population, small nose, and dark brown eyes.They
are thought to be among the earliest inhabitants of the Philippines, preceding the
Austronesians migrations. (Mapun, 2000)
The Aeta are found all over the archipelago and numbered around 83,234 in
1998. They are divided into 25 ethnolinguistics groups dispersed in bands from Luzon
to Mindanao. However, they are more numerous in Luzon than elsewhere in the
archipelago. (Lopez, 2014)
“They are usually 5 feet tall, with black skin dark kinky hair, round black
eyes, and flat nose. Moreover, they are traditional people with culture belonging to the
Old Stone Age. At present, the Negrito population is not a single People group, but
make up today 32 known distinct Negrito populations speaking 32 different dialects”
(Headland pp. 123-124)
10
Before the Pinatubo eruption last June 1991 the Aeta lived in the vast
Zambales mountain range which stretched into great portions of Bataan, Zambales,
Pampanga, Tarlac, and southwestern Pangasinan. They are also found along the
eastern portions of northern and Southern Luzon, especially in the provinces of
Isabela, Cagayan, Quezon, Camarines, Albay, and Sorsogon. (Mapun, 2000)
The origin of Aeta continues to confound anthropologists and archaeologists.
These migrations may have occurred when the Malay Peninsula was still connected
with Sumatra and other Sunda Islands. At that time, the islands of what is now the
Philippines may have been connected, making probable the dispersal of the Aeta
throughout what is now an archipelago. As an Australoid people whose small size has
“increased survival value in a mountainous tropical environment with poor nutritional
resources.” (Bellword, 2008, pp. 26-27)
Aeta were included in the group of people termed “Negrito” during Spanish
colonial rule as Negritos. Various Aeta groups in Northern Luzon are known as
“Pugut” or “Pugot” a name designated by their Ilocano-speaking neighbors and which
is the colloquial term for those with darker complexions. In Ilocano, the word means
“goblin” or “forest spirit.”(Waddington, R., 2002)
An Aeta group may resent a name designated by non-Aeta groups or
neighbors, especially when they consider the given names deprecating. Because the
majority of Filipinos look down on their dark color, some groups resent being called
“Ita”. (Ibid, 187-188, 2012)
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According to Genetic data of Omoto (pp. 129-130), Aeta are more closely
related to the Asia-Pacific groups than to the African group. It is also interesting to
note that the Luzon Aeta and Mamanau have different origins in terms of migration to
the Philippines.
On the other hand, the term “Baluga” is acceptable to some Aeta groups since
it means “hybrid” akin to the positive connotation of “mestizo” for lowlanders. But
relativity, it seems, is the rule of thumb. The word “Baluga” for instance, is also
considered insulting by other Aeta groups since it means “brackish, half-salt and half-
fresh.” (Mapun, 33-34, 2000)
Political System
The political system of Aeta is largely based on respect for elders who exert
control over judicial affairs and who maintain peace and order within the band. The
system is an informal one, a product of significant Aeta traits such as honesty,
frankness, and lack of desire to seek power and influence for self-interest.
(Waddington, R., 2000)
The band can be considered a democratic political organization. The main
duty of the chieftains, usually the elders, is to maintain peace and harmony within the
band. The accepted rules or laws are those norms enshrined by tradition. Among the
Agta of Palanan, Isabela, the groups of elders known as the pisen decide on important
matters involving the community. In southern Negros, the Ati call the band
panunpanun. The oldest member of the panunpanun serves as its leader. The chief is
12
also a mananambal, an eloquent speaker, a good counselor and arbiter. (Reyes, 87-90,
2008)
However, conformity to the decisions of the elders and chiefs is up to to
individual. Agta leader northeastern Luzon never imposes their decision on band
member and act only in an advisory capacity. They persuade through exemplary acts.
Lowland Filipinos, however, have disturb the political structure of the Aeta by
imposing on them the need to elect Aeta official to take on quasi-legal position like
councilors, barangay captains, and paramilitary, who functions as links in outside
society and not necessarily as tribal leaders. On the other hand some lowland civic
and religious organizations to have helped some Aeta groups to consolidate and press
for their rights. (Cortez, 27-29, 2015)
Social Organization and Customs
The Aeta stay in small bands with an average size of ten families or 50
individuals descended from a common ancestor. There is also a distinct lack of social
stratification address.
The nuclear family is the basic unit of Aeta society but care is especially
extended to widows and widowers. Relationship between husband and wife are
cordial, and both seem to share equal rights and responsibilities. Children are
treasured and there is strong bonding between parents and children. Children respect
their elders such as parents, grandparents, uncles and aunties. (Waddington, R., 2000)
13
Marriages practices have been affected by the culture of lowlanders, in the
past, marriage were strictly arranged by elders. Now, they can be arranged by the
couple themselves.
Courtship as a custom has been observed among the Dumagat. A boy makes
known his affection to a girl by dropping ilad or tibig leaves along the path where she
fetches water. If she likes him, she puts bamboo leaves on the same spots. But if she
does not, she places other leaves over the ilad or tibig. The next step is for the boy to
serenade the girl in her home. If the girl is the younger one among sisters, the boy
must give a gift in cash or kind (bolo or dress) to the parents. (Mapun, 2000)
According to Quirino (2006), a young man may marry by age 20 and a young
woman by 16. The Bandi or bride-price is mandatory. The family of the boy arranges
a marriage by giving a portion of the bandi to the family of the girl. It may also be
paid in the form of services rendered by the boy to the girl’s family. Succeeding
installments may also be paid by the boy or by his family after the couple’s marriage.
Although the kasal (wedding) is celebrated by feasting and drinking among
the Dumagat, it is less important than the Sakad, a series of about three formal
meetings between the two kinship groups. Each Aeta group has its own peculiar
wedding ceremony. Among the Abiyan, a cigarette of grass is rolled up, lighted, and
given for the boy and girl to smoke; after this, the two are declared husband and wife
before relatives of both parties. A variation of this Abiyan wedding is the preparation
of a betel mix for boy and girl to chew. (Gonzales, 2009)
14
After marriage, the girl stays in the boy’s house. However, later studies show a
change in the choice of residence. Newlyweds tend to live where there is available
land for cultivation, whether or not the chosen place is near their parents. (Gonzales,
2009)
Divorce is rare but can be arranged through mutual consent. Grounds for
divorce may be laziness, cruelty, unfaithfulness and the like. The issue is decided by a
council from both the kin groups. The guilty spouse loses custody of the children.
Both parties are free to remarry after divorce. If the woman is the guilty party, she
must return the “bandi”. (Hindu, 2003)
The umbilical cord and the placenta are symbolically treated in postnatal
practices. The umbilical cord may be burned to ashes and given as medicine in case
the child gets ill. Sometimes it is hung in a package inside the house or buried under
the tree. It may also be hung dry, and then thrown into a steam to promote the child’s
growth. There are various ways of disposing the placenta, like burying it under the
house or birth place. Improper disposal of placenta is believed to lead to sickness or
death. (Garvan 2007:113-114)
The Pinatubo Aeta believes that to prevent a difficult childbirth, she should
refrain from stepping on cordage or tying knots. To avoid premature delivery, she
must not be present when stored tubers are dug up. She must not eat twin bananas or
any unusually shaped fruit which might cause the development of a freak. (Mapun,
40-41, 2000)
15
In Bontok society, a marriage is fully consummated only after the birth of the
child. The man usually takes pride in having a successor who shall continue his
lineage. The pregnant woman, while being careful not to lose her baby, continues her
daily work routine until the baby is delivered, which can never happen in the field
itself. She observes taboos to avoid miscarriage or any other misfortunate that may
befall her and the unborn child. Custom dictates that the conceiving woman and her
husband must not travel to far places where envious spirits may cause harm to the
unborn child. (Rodrigo, 2016)
Religion Beliefs and Practices
There are divergent views on the dominant character of the Aeta religion.
Those who believe they are monotheistic argue that various Aeta tribes believe in a
supreme being who rules over lesser spirits or deities. The Mamanua believe in the
supreme magbabaya while the PinatuboAeta worships Apo Namalyari. According to
(Anthropologist E. Arsenio Manuel), the Agta believe in a supreme being named
Gutugutumakkan. Manuel notes other lesser deities of the Agta: Kedes, the god of
hunting; Pawi, the god of forest; and Sedsed, the god of the sea. (Jackson, 2009)
These are four manifestations of the “great creator” who rules the
world:Tigbalog is the source of life and action; Lueve takes care of production and
growth; Amas moves people to pity, love, unity, and peace of heart; while
Binangewan is responsible for change, sickness, and death. These spirits inhabit the
Balete tree. (Noval-Morales and Monan 77-78)
16
Aetas believe in supreme beings who rule over minor spirits. They believe that
these spirits are the inhabitants of rivers, sky, mountains, valleys and other places.
Some of their dances are performed to apologize for their catch and to inspire their
future hunt.
The Aeta are naturally skilled in weaving and planting and they produce
excellent winnowing baskets, rattan hammocks, and other household containers. Their
traditional clothing adapts to their simple life. Young women wear wrap around
skirts; elder women wear bark cloth, while elder men cover themselves with
loincloths. The old women of the Aeta group wear their bark cloth strip which passes
between legs, and is attached to a string around the waist. Decorative disfigurement is
a traditional art most Aeta groups practice to decorate their bodies. Scarification or
intentionally wounding the skin to form a scar is a common visual art. (Martin, 2005)
The Agta believe that humans, animals, and even plants, caryota palm, have
“kalidua” or souls. Where the souls come from is not clear, but all Agta agree that it
enters the body during “lihe” or conception. The integration of the soul and the body
occurs much later, when the baby reaches a certain age. When body and soul are
integrated, the soul has the capacity to travel outside the body. But in “natay” or
death, the soul finally leaves the body to go to the supernatural world. They believe in
an afterlife, which is not like the Christian concept of heaven and hell. For them, the
supernatural world is ever expanding because the souls of mortals continue to join
eternal spirits. The Aeta who have lived near the lowlanders, particularly those along
the coastline, have developed an idea of hell which they call “espidno”(infierno).
17
(Mapun, 28-29, 2000)
Visual Arts and Crafts
The most common form of Aeta visual art is the etching found in their
daily tools and implements. This is one on the outer surfaces of various household
containers/ utensils and ornaments. Bamboo combs are decorated with incised angular
patterns. Geometric designs are etched on arrow shaft. (Javier, 45-46, 2012)
They are also skillful in weaving and plaiting. The Mamanua, like other Aeta
groups, produce excellent nego or winnowing baskets, duyan or rattan hammocks, and
other household containers. The weaving of the Aeta of northern Luzon has its own
distinctive appearance different from those of the Ilokano, Cagayano, or Isneg. Their
baskets are always double, while those of the others are single, never double. Their
method of basketmaking is also very different: they always use an old basket as the
mold of a new one. Their weaving is either twilled, strips 2 by 2 at the buttom and 1
by 1 at the sides or checker close, strips of the warp 2 by 2, of the weft 1 by 1, at the
sides; open worked, strips 2 by 2, at the buttom. (Mapun, 2000)
Meanwhile, a traditional form of visual art is a body scarification, as observed
among the Aeta in Quezon, eastern Bulacan, Rizal, and Camarines. The Aetas
intentionally wound on their back, arms, breast, legs, hands, calves, and abdomen and
they irritate the wounds with fire, lime, and other means to form scars, which are
arranged symmetrically. (Gonzales, 2009)
18
8
According to Santos (2015), In the process of development, it is evitable that
the Aetas will confront even stronger influences. These influences may improve their
living condition but they may, for some reasons, also be intrusive of their indigenous
lifestyle, which may cause damage to their cultural identity; whether or not to accept
these influences or how much of these influences will be tolerated is an internal
decision on the part of the Aeta community, but how to help them grapple with these
influences is a critical intervention issue on the part of the external entities, such as
the government and other development agents.
A substantial number of studies suggest Aetas still are nomandic in nature and
practice traditional ways for survival such as hunting, fishing, and foraging (Salgado;
2002; Rashidi; 2000). Ocampo and Ocampo (2014) Added that these tribal people do
not give much importance to formal education since their primarily concern is on their
basic needs such as food. Hence, researches also conducted that these people are one
of, if not the most deprived cultural minorities in the country. (Torres 78-80, 2012)
In today’s world, one of the bases for societal development is the use of the
different technologies created by man. And a result of technological advancement,
many people shifted to the use of technological tools and instruments for food
production to sustain their economic needs. One way to attain development and
progress is on the predominance of technology in agriculture, food production, and
industries. (Thomas, 2003)
However, not all communities and groups can have an access to the different
technologies created by man. And one of these groups is the Aetas of Northern
19
Philippines. Agta community in Northern Philippines, specifically in Agugaddan,
Peñablanca, Cagayan Province is a small village located on the foothills of Sierra
Madre mountain ranges near the Callao caves, a famous tourist spot site in the area.
This tribal group is originally from the far flung areas in the municipality of Gattaran,
Cagayan. But because of their need to survive to their everyday living, some of them
migrated to Peñablanca, Cagayan in the mid-1980s in search for better opportunities
and ways of living. (Castro, 70-71, 2011)
While resisting change from the outside for hundreds of years, the Aeta have
adjusted to social, economic, cultural, and political pressures with remarkable
resilience; they have created systems and structures within their culture to cushion the
sudden impact of change. Aeta have been declining in number. Their very existence
has been threatened by problems brought about by other people and by nature.
Poverty-stricken lowlanders, seeking food, have encroached on forest lands,
displacing the Aeta. (Javier, 78-79, 2012)
20
Chapter III
Research Methodology
Research Design
This chapter presents the qualitative research design using content analysis in
the interview results from the data gathered from the respondents. Qualitative design
will be employed because this study aims to know the simple life and culture of Aeta
in Sta. Clara, Gonzaga, Cagayan through interview.
Locale of the Study
The study will be conducted on the sector of Aeta group within the
Municipality of Gonzaga particularly in Sta. Clara, Gonzaga, Cagayan for the
calendar year 2018-2019.
Respondents and Sampling Procedure
This study used purposive sampling and which involves 10 Aeta people from
the community of Aeta in Sta. Clara, Gonzaga, Cagayan. These Aeta people are still
using their cultures and tradition despite the sprout of science and technology in the
community. They are still using these common practices and pass it to the next
generation so that they will not forget about their distinctive identity from other
cultural identity.
21
Research Instrument
The interview materials and recorder will be the instruments to be used by the
researchers in gathering data that are needed in the study.
Analysis of Data
In this study, the researchers will use content analysis in analyzing the
gathered data from the administered interview to the respondents. Through content
analysis the researchers will be able to analyze the content of the gathered data and
know the perceptions of the respondents. Thus, descriptive will be used in measuring
the data to describe the life of Aetas, their cultures and traditions for the year 2018-
2019.
Data Gathering Procedure
The researchers prepare and will distribute questionnaires to Aeta people from
the community of Sta. Clara, Gonzaga, Cagayan. Each Aeta will be given a copy of
questionnaire which consist two parts. The first part is the personal profile of the
respondents such as age, sex and civil status. And what are the old cultures of the
Aeta ancestors that are already forgotten by Aeta people today.
22
Chapter IV
PRESENTATION, ANALYSIS AND INTERPRETATION OF DATA
I. Profile of the Respondents
Table 1.1 Distribution of Respondents in terms of Age.
Age Frequency Percentage

n=10 =100%
15-19 4 40
20-24 2 20
25-29 0 0
30-34 1 10
35- above 3 30
Table 1.1 clearly shows the distribution of Aeta in terms of age. 4 or 40 % of
the respondents are at the age 15-19. 0 or 0% of the respondents is in the age 25-29.
This implies that majority of the Aeta are in their young age, they already engaged to
marriage.
23
Table 1.2 Distribution of Respondents in terms of Gender.
Gender Frequency Percentage

n=10 =100%
Female 8 80
Male 2 20
Reveals on the table that the most of the respondents are female which are 8 or
80% while 2 of the respondents or 20% are male. This means that the female Aetas
have more knowledge about the distinct culture of Aeta. Also, because of the female
are usually at their home to do household chores and the males usually going to hunt
for food and income.
Table 1.3 Distribution of respondents in terms of Civil Status.
Civil Status Frequency Percentage

n=10 =100%
Single 0 0
Married 9 90
Separated 0 0
Widow/Widower 1 10
The table presents the distribution of Aeta in terms of Civil Status. 9 or 90% of the
respondents are married. 1 or 10% of the respondents is a widow. This means that the
most numbers of respondents are the married Aeta people because in their early
age their parents are already arranged a marriage for them.
24
II. Distinctive Cultures of Aeta
Table 2. Distribution of Respondents in terms of Marriage Ceremony
Questions Response Frequency Percentage

n=10 =100%
1. Do you *Yes 10 100

have marriage
ceremony?
*No 0 0
2. How do you *We dance a courtship dance 8 80
celebrate it? “Balabbag” and exchange vows in the
presence of “panglakayun” elders. And
use instruments made out of indigenous
material for the ritual.
* “Tadik” made by bamboo) where 2 20

couples will dance and the relatives will
offer money on the “Tadik.”
3. Do you *Yes. The party of man will present a 8 80
have a “sab-ong” or “sab-uk” contains rice,
dowry? What clothes, fruits, money and vegetables.
are the things
presented *Yes. They gave the woman and the 1 10
during family 1 sack of rice and a native pig.
dowry?
*No. Because of poverty they will just 1 10
let us prepare our need in wedding.
4. Do you use *Baag for men and a piece of cloth that 5 50

dress (what will be wrapped to the body of women.
kind of dress?
gown/ formal *”Terna” or “Trahe de Boda” 4 40
dress) during
the *White long sleeves gown for women 1 10
ceremony? and a white long sleeves for men.
25
The table shows that all of the respondents responded that the Aeta have a
marriage ceremony. 8 or 80% of the respondents have a dance of “Balabbag” and
exchange vows in the presence of “panglakayun” elders.Accordng to BWM Group,
“Robert Salbino, the chieftain of the community, said their tradition wedding is very
ceremonious. At the wedding day, they should dance “Balabbag” –their courtship
dance. 2 or 20% of the respondents responded that marriage is celebrated by “Tadik”
made of bamboo where couples will dance.8 or 80% of the respondents they are doing
“sab-uk” or “Sab-ung” during the dowry. 1 or 10 % said that they only give one sack
of rice and they don’t have dowry.
Marriages practices have been affected by the culture of lowlanders, in the
past, marriage were strictly arranged by elders. Now, they can be arranged by the
couple themselves. (Waddington, R., 2000)
The table reveals that 5 or 50% of the respondents are using “Baag” for men
and a piece of cloth that will be wrapped to the body of women during the wedding. 1
or 10% of the respondents said they only use white long sleeves gown for women and
a white long sleeves for men. It is parallel to, their clothing is very simple, the young
women wear wrap around skirts, and elder women wear bark cloth, while elder men
wear loin cloths. Today most Aeta who have been in contact with lowlanders have
adopted the Gown or Formal dress. (Miclat-Teves, 2004, p.7) This implies that they
are still patronizing their culture and they have unique celebration for marriage.
26
Table 3. Distribution of Respondents in terms of Burial Ceremony
Question Response Frequency Percentage

n=10 =100%
1. Do you have *Yes 10 100
a burial
ceremony? *No 0 0
2. How do you *Play an indigenous music, cover with 3 30
do the burial cloth and put in the corner of the house.
ceremony?
*Aeta women will be gathered in the house 5 50
of dead and offer a prayer in an Aeta
language.
2 20
*Sleep beside the dead body and act like
there is no dead in the house
3. How many *7 days if elders or seniors(45-above) 5 7 70
days do you do days if adult (20-44) and 2 days for
the burial children (0-19)
ceremony? 1 10
*3 to 9 days
2 20
*2 days
4. Do you *Yes. Based on what I’ve seen, they drain 1 10
embalm the his entire internal organ.
dead body?
How? *Yes. In the past, we are just covering the 7 70
dead and put in our backyard so that we
will stay together but now, we learn the
embalm system of Ilocano. That’s why, we
are also adopting it. We go to funeral
houses where embalm is done.
*No. Because we are putting the dead in 2 20
the corner of our house and cover with
clothes due to the lack of money matters.
5. Do y0u give *We offer his/her favorite food when 4 40
(atang)? what he/she is alive.
are the
common *”Diket”, “Buwa”, “Ma-ma” and tobacco. 4 40
offerings you
*”Kinilaw na lasona” (fresh onion) 2 20
offer?
6 Where do *Aeta Cemetery 10 100
you bury the
dead body?
27
The table shows that 10 or 100% of the respondents said that they have burial
ceremony. Aeta have a Burial ceremony though it is differ from Ilocano culture. It
shows that 5 or 50% of the respondents responded that Aeta women will be gathered
in the house of dead and offer a prayer in an Aeta language. 2 or 20% said they sleep
beside the dead body and act like there is no dead in the house.
It shows that 7 or 70% of the respondents said that the burial ceremony is 7
days if elders, 5 days for adult and 2 days for children and 1 or 10% that they do the
burial (lamay) in 3 to 9 days. 7 or 70% of the respondents said that in the past, they
are just covering the dead and put in their backyard so that we will stay together but
now, they learn the embalm system of Ilocano. That’s why, they are also adopting it.
They go to funeral houses where embalm is done. 10 or 10% of the respondents said
that they embalm the dead through draining its entire internal organ.
4 or 40% of the respondents said they offer his/her favorite food or they offer
“Diket”, “Buwa”, and “ma-ma”. 2 or 20% said that they offer fresh onion. The table
also shows that Aeta have a Aeta Cemetery separated from the cemetery of Ilocano in
Sta. Clara. This means that they have their own way of burial ceremony from embalm
system until its burial.
28
Table 4. Distribution of Respondents in terms of Religion

n=10 =100%
1. What is *I believe in our religion- Church of Christ. 3 30
your religious
belief? *I am in a Pentecostal church congregation. 7 70
2. Do you *Yes. I always listen to the words of God. I 9 9

believe in God want to read but I can’t. Thanks to our
and the pastor who never gets tired
Christian of educating us.
Bible?
*No. Because he let my mother die. I 1 10
always pray to him but he didn’t listen.
3. Do you *No. Not anymore but in the past, we praise 2 20

praise natural the nature. We praise the trees to have more
creatures such fruits, we praise the sun to give us light and
as trees, even moon.
stones, sun
and others? *Yes. We offer some of our harvested 5 50
products and put beside the trees or stones.
*No. That practice is too old. 3 30
4. How do you *We are singing from the “Song Book of 5 50
praise your Aeta” with an Aeta language, hopping and
God? dancing.
*We are singing Ilocano Hill songs because 2 20

some of us are already know to speak
Ilocano language.
*Follow his commandments and pray 3 30

everyday.
5. What are *We must not eat “Dinardaraan”. 8 80
the rules on
your religion? *We must follow the 10 commandments 2 20
from the bible and do not eat
“Dinardaraan”.
29
The table shows that 7 or 70% of the respondents are in Pentecostal church
congregation. 3 or 30% of the respondents are in a Church of Christ. 9 or 90% of the
respondents responded that they believe in God and Christian Bible while 1 or 10% of
the respondents do not believe in God. This is parallel to the study conducted by
Miclat-Teves, 2004, p.7, they believe in the heavenly God, and they call him Apo
Diyos.
It shows that 5 or 50% of the respondents said that they offer some of our
harvested products and put beside the trees or stones. 2 or 20% said that they do not
praise natural creature anymore.
Aetas believe in supreme beings who rule over minor spirits. They believe that
these spirits are the inhabitants of rivers, sky, mountains, valleys and other places.
Some of their dances are performed to apologize for their catch and to inspire their
future hunt. (Noval-Morales and Monan 77-78)
The table shows that 5 or 50% of the respondents responded that they sung
from the “Song Book of Aeta” with an Aeta language, hopping and dancing. 2 or 20%
of the respondents said they simply sung Ilocano Hill songs because some of them are
already know how to speak Ilocano language. 8 or 80 % of the respondents said that
they must not eat “Dinardaraan” while 2 or 20% of the respondents said that they
must follow the 10 commandments from the Bible and do not eat “Dinardaraan”.
This means that they are little influenced by Ilocano practices in terms of
Religion because we have same way to praise God like singing hill songs.
30
Table 5. Distribution of Respondents in terms of Political System

n=10 =100%
1. Do you have *Yes. We have our Chieftain, a name of 10 100
other leader who our leader of the Aeta community.
manages the
tribe aside from
our own
Philippine
Government?
2. How do the *Always call for a meeting to announce 5 50
leaders govern and explain the rules of the community.
your
community? *Arrange the issues and problems of the
Aeta community through talking to the 3 30
both parties.
*He is being a role model because he is 1 10

coming with us when we are cleaning the
community.
*He is regularly visiting the houses. 1 10

3. Who are *Elders (Men) “panglakayun”. 7 70
qualified to be
community *Elders (Men) “panglakayun” 45- above 2 20
leaders years old.
*Any man that can govern the community 1 10

is qualified.
4. How do you *A representative will ask if the Chieftain 10 100
choose your will remain or change. Then, if there will
leaders? be one who will raise a hand and suggest
a name. The election will be done through
rising of hands. There is no formal
campaign and shading because we don’t
know how to use pen.
5. What are the *We need to keep the cleanliness of the 4 40
policies that community. The Chieftain proposes a
your government compost pit near the houses.
mandates?
*We need to obey the rules of the 6 60
community such as do not steal and kill,
do not harm fellow Aeta and other people.
31
The table shows that Aeta have their own name for their leader and that is
“Chieftain”. The political system of Aeta is largely based on respect for elders who
exert control over judicial affairs and who maintain peace and order within the band.
The system is an informal one, a product of significant Aeta traits such as honesty,
frankness, and lack of desire to seek power and influence for self-interest. The band
can be considered a democratic political organization. The chieftains are elders men.
(Waddington, R., 2000)
The table shows that 5 or 50% of the respondents said that their leader always
call for a meeting to announce and explain the rules of the community. 1 or 10% said
that he is being a role model when they are cleaning the community and he is
regularly visiting the houses. It shows that 7 or 70% of the respondents said that
Elders Mens (Panglakayun) are the only qualified as Chieftain. 1 or 10 % said any
man that can govern the community is qualified.
The table shows that all 10 or 100% of the respondents responded that their
way to choose their leader is to have a representative will ask if the Chieftain will
remain or change. Then, if there will be one who will raise a hand and suggest a
name. The election will be done through rising of hands.6 or 60% of the respondents
said that they need to obey the rules of the community such as do not steal and kill, do
not harm fellow Aeta and other people. 4 or 40% of the respondents said that they
need to keep the cleanliness of the community. The Chieftain proposes a compost pit
near the houses. The table means that Aeta political system has a big different
compare to the Philippine Government.
32
Table 6. Distribution of Respondents in terms of Visual Arts and Crafts

n=10 =100%
1. What were *Basket Weaving such as “Lagpi” a bag of Aeta that 6 60
the eldest forms is made of “uway” or “rattan” or “Labba” a basket
of artworks you without a hand made of “uway”.
know that your
tribe or other *“Butaw” a necklace that is made from a very hard 1 10
Aetas have seeds that can cure and protect Aeta.
made?
* “Gayang” made up of wood that has a sharp steel
at the edge and a metal on the hand and Archery 3 30
made of wood and has a metal covered by cloth on
the hand, it’s arrow has “Ginitaan” a poisonous
“dagta” that can easily kill wild animals.
2. Who made *Elders Men (Panglakayun) 10 100
it?
3. Does the *Yes. Because we are selling in the market. 8 80
artwork have
been * No. because the Archery from the market is 2 20
recognized? different from our archery and “Gayang” because it
is made by our late elders hundred years ago.
4. Where do *Houses. Because we are selling it in the market and 7 70
they conserve exchange to other Aeta for food, clothes or money.
it?
*Houses. In “Baul” an old wooden box where we
place our bow and arrow so that we will use again 3 30
another day for hunting and a weapon in the wild.
5. Does the *”Gayang” and archery is made of wood and in the 3 30
artwork made hand there is a metal so that it will not be easily to
by a stone, break.
wood, clothes,
seeds or *Basket Weaving like “Labba” and “Lagpi’ is made 6 60
grasses? of “Ratan” or “Uway” (a kind of bamboo) to be light
and easy to carry.
*”Butaw” is made of seed (just like seed of 1 10

“Alimuran”)
6. What are the * “Gayang” and Archery 4 40
present
artworks that *Basket Weaving 6 60
you teach to
your children?
33
The table shows that 6 or 60% of the respondents responded that basket
weaving such as “Lagpi” a bag of Aeta that is made of “uway” (Rattan) or “Labba” a
basket without a hand, is the eldest form of visual arts.1 or 10% of the respondents
said that “Butaw” a necklace that is made from a very hard seeds that can cure and
protect Aeta. According to Mapun, 2000, Aeta groups produce excellent nego or
winnowing baskets, duyan, or rattan hammocks, and other household containers. All
10 or 100% of the respondents are Elders Men (Panglakayun).
The table shows that 8 or 80% of the respondents that their artwork have been
recognized because they are selling the item in the market. 2 or 20% of the
respondents said that their artworks were not recognized because it is different.
The table shows that 7 or 70% of the respondents said they are conserving
their artwork in their houses while 3 or 30% of the respondents conserved their
artworks in “Baul”. 6 or 60% of the respondents said that Basket Weaving like
“Labba” and “Lagpi’ is made of “Ratan” or “Uway” to be light and easy to carry. 1
or 10% of the respondents said that “Butaw” is made of seed.
The table shows that 6 or 60% of the respondents said that basket weaving are
the present artwork that they teach to their children while 4 or 40% of the respondents
said that “Gayang” or archery is the present artworks that they teach to their children.
This concludes that their artworks are from years ago and made up their elders
and their artworks are real different. They are also preserving it through the learning
of the new generation because the Aeta parents are teaching their children how to do
this kind of artworks.

34
Chapter V
SUMMARY OF FINDINGS, CONCLUSION AND RECOMMENDATION
Summary
The main objectives of this research are to find out the life and distinctive
cultures of Aeta in Sta. Clara, Gonzaga, Cagayan. Specifically, it determines the
distinct cultures in terms of marriage ceremony, burial ceremony, religion, political
system and the visual arts of Aeta. The study was conducted at Sta. Clara, Gonzaga,
Cagayan, specifically in Bagsang (Aeta Community) for the calendar year 2018-2019.
Conclusion
In the light of the findings, we therefore conclude that the Aetas are not yet
fully influenced by the Ilocano culture because they still preserved their unique
cultures such as in terms of marriage; a courtship dance “Balabbag” and exchange
vows in the presence of “panglakayun” elders. And use instruments made out of
indigenous material for the ritual. In terms of burial ceremony; they offer “Diket”,
“Buwa”, “Ma-ma” and tobacco and they have their own cemetery. In terms of
religion, singing from the “Song Book of Aeta” with an Aeta language. In political
system, Aeta have their own name for their leader and that is “Chieftain” and Elders
(Men) “panglakayun” are only the qualified Chieftains. And also in visual arts, they
expresses it in a way of making basket weaving like “Labba” and “Lagpi” that they
usually used to carry fruits, vegetables and others to transfer one place to another.
35
Nevertheless, it could also be seen that there is already a decrease of cultural heritage
among them so a strong foundation must be established in order to preserve and
maintain the unique culture of the Aeta.
Recommendation
Based from the conclusion mentioned above, the researchers recommend that
the Aeta community must strengthen their bind in order for them to preserve their
cultural heritage and that although the Ilocano culture is also worthy to emulate, they
must stand for their own culture. Our municipality must also rediscover Aeta
community with the help of Tourism Office, Culture and the Arts Council and LGU
to know the hidden beauty of Bagsang in Sta. Clara both the place and the people. A
review of community development approaches in the indigenous community to
encourage better participation from the locals and establish more sustainable
programs. Lastly, more studies must be conducted in order to help the Aeta people in
establishing ways and means to preserve their culture.
36
LITERATURE CITED
Waddington, R. (2002), The Aeta People. The Peoples of the world Foundation.
Retrieved from http://www.peoplesoftheworld.org/text?people=Aeta
Project Development Institute. September 2000. The Aeta’s Land and Life, edited by
Aurea G. Miclat-Teves: Prevailing Issues of Mt. Pinatubo Eruption. Conference
Report and Transcript of Proceedings. Quezon City: PDI.
Miclat-Teves, A. (Ed.) (2004). The Pinatubo Aetas: a Brief Socio-Cultural &

Historical Profile. The Aetas Land and Life, 3-9.
http://originalpeople.org/the-aeta-people-indigeous-tribe-of-the-philippines/f
https://theculturetrip.com/asia/philippines/articles/the-aeta-the-first-philippine-people/
https://geelinlovesconan-wordpress-
com.cdn.ampproject.org/v/s/geelinlovesconan.wordpress.com/2015/12/14/aeta-
culture-and-
tradition/amp/?amp_js_v=a2&amp_gsa=1&usqp=mq331AQECAFYAQ%3D%3D%#
referrer=https%3A%2F%2Fwww.google.com&amp_tf=From%20%251%24s&ampsh
are=https%3A%2F%2Fgeelinlovescona.wordpress.com%2F2015%2F12%2F14%2Fa
eta-culture-and-tradition%2F
Tebtebba Foundation, Philippine Indigenous Peoples and Protected Areas: Review of

Policy Implementation, forest peoples programme series on forest peoples and
protected areas. A contribution to the World Conservation Congress, October 2008.
Working draft (August 2008) Forest People Programme, 2008.
Darin Jan C. Tindowen (2016), The Economic Life of the Aetas of the Northern
Philippines. University of Saint Louis, Philippines, Khazar Journal of Humanities and
Social Sciences, Volume 19, number 4, 2016
Balilia, V., McHenry, J.A. (2013). Indigenous Aeta self-identity, sociopolitical

structures and self-determination at the local level in the Philipiines. Journal of
anthropology, 2013, 1-6.
De Vera, D. (2007). Indigenous peoples of the Philippines. Presented at the RNIP

Regional assembly. Hanoi, Vietnam.
37
Survey Questionnaire on Life and Distinctive Cultures of Aetas in Sta. Clara,
Gonzaga, Cagayan
Direction: Please be guided by the interviewers in answering the questions below. All
data that will be gathered from you as the respondents shall be taken with at most
confidentiality.
Part 1: Profile of the Respondents
1. Name (optional)_______________________________________________
2. Age: 3. Gender:
15-19______ Male:
20-24______
25-29______ Female:
30-34______
35-above______ 4. Civil Status:
Single
Married
Separated
Widow/ Widower
Part 2. Distinctive Cultures of the Aetas
1. Marriage
1.1 Do you have marriage ceremony?
_______________________________________________________________
38
1.2 How do you celebrate it?
_______________________________________________________________
_______________________________________________________________
1.3 Do you have dowry? What are the things presented during the dowry?
_______________________________________________________________
_______________________________________________________________
1.4 Do you use dress (what kind of dress? gown/ formal dress) during the
ceremony?
_______________________________________________________________
_______________________________________________________________
2. Burial Ceremony
2.1 Do you have a burial ceremony?
_______________________________________________________________
_______________________________________________________________
2.2 How do you do the burial ceremony?
_______________________________________________________________
_______________________________________________________________
2.3 How many days do you do the burial ceremony?
_______________________________________________________________
39
2.4 Do you embalm the dead body? How?
_______________________________________________________________
2.5 Do you give (atang)? What are the common offerings you offer?
____________________________________________________________________
2.6 Where do you bury the dead body?
3. Religion
3.1 What is your religious belief?
____________________________________________________________
____________________________________________________________
3.2 Do you believe in one God and the Christian Bible?
_______________________________________________________________
_______________________________________________________________
3.3 Do you praise natural creatures such as trees, stones, sun and others?
_______________________________________________________________
_______________________________________________________________
3.4 How do you praise your God?
_______________________________________________________________
3.5 What are the rules on your religion?
_______________________________________________________________
_______________________________________________________________
40
_______________________________________________________________
4. Political System
4.1 Do you have other leader who manages the tribe aside from our own Phil.
Government?
_______________________________________________________________
_______________________________________________________________
4.2 How do the leaders govern your community?
_______________________________________________________________
4.3 Who are qualified to be community leaders?
_______________________________________________________________
4.4 How do you choose your leaders?
_______________________________________________________________
_______________________________________________________________
4.5 What are the policies that your government mandates?
5. Visual Arts and Crafts
5.1 What were the eldest forms of artworks you know that your tribe or other
Aetas have made?
____________________________________________________________________
_______________________________________________________________
41
5.2 Who made it?
_______________________________________________________________
5.3 Does the artwork have been recognized?
_______________________________________________________________
_______________________________________________________________
5.4 Where do they conserve it?
_______________________________________________________________
5.5 Does the artwork made by a stone, wood, cloth, seeds or grass?
_______________________________________________________________
_______________________________________________________________
5.6 What are the present artworks that you teach to your children?
_______________________________________________________________
_______________________________________________________________
THANK YOU AND GOD BLESS!
Jenny B. Bandonil Maria Isabel L. Calipdan
May Ann V. Campued Arvin Jay F. Arellano
Researchers
42
12 September 2018
HON. NESTOR S. SOLATRE

Barangay Captain
Sta. Clara, Gonzaga, Cagayan
Sir:
Our subject Practical Research requires us to conduct actual study as partial

fulfillment of the requirements of the subject for this semester. As approved by our
subject teacher, Mr. Michael Verdyck Calija, our title is “Life and Distinctive
Culture of Aeta of Sta. Clara, Gonzaga, Cagayan”.
In this light, we would like to request from your good office to allow us to interview
and conduct the actual study to our target respondents in your barangay from
September 12 to October 5, 2018.
All data that will be gathered from the respondents shall be taken with at most
confidentiality.
We are looking forward to your favorable response on this request.
Thank you and God bless!
Respectfully yours,
Jenny B. Bandonil Isabel L.Calipdan May Ann V. Campued Arvin Arellano

Researchers
Noted by:
Michael Verdyck B. Calija Prescila M. Licupa James Mike O.Caday

Research Teacher Research Adviser SHS Coordinator
Approved by:
MARY ANN C. MADRID

Secondary School Principal II
43
12 September 2018
MARY ANN C. MADRID, Ph.D.

Gonzaga National High School
Ma’am:
Our subject Practical Research requires us to conduct actual study as partial

fulfillment of the requirements of the subject for this semester. As approved by our
subject teacher, Mr. Michael Verdyck B. Calija, our title is “Life and Distinctive
Culture of Aeta of Sta. Clara, Gonzaga, Cagayan”.
In this light, we would like to request from your good office to allow us to interview
and conduct the actual study to our target respondents in this municipality from
September 12 to October 5, 2018.
All data that will be gathered from the respondents shall be taken with at most
confidentiality.
We are looking forward to your favorable response on this request.
Thank you and God bless!
Respectfully yours,
Jenny B. Bandonil Isabel L.Calipdan May Ann V. Campued Arvin Arellano

Researchers
Noted by:
Michael Verdyck B. Calija Prescila M. Licupa James Mike O. Caday

Research Teacher Research Adviser SHS Coordinator
Approved by:
MARY ANN C. MADRID

44
CURRICULUM VITAE
JENNY B. BANDONIL
LRN #: 102697060010
Contact Number: 09161741047
Address: Brgy. Ipil, Gonzaga, Cagayan
Personal Information:
Age: 18 years old
Date of Birth: August 8, 2000
Place of Birth: Ipil, Gonzaga, Cagayan
Sex: Female
Civil Status: Single
Citizenship: Filipino
Height: 5’2”
Weight: 50 kgs.
Religion: Pentecostal
Dialect: Iloco, Filipino, English
Father: Grozaldy S. Bandonil
Mother: Maganda B. Bandonil
Educational Background:
Secondary
JHS: Ipil National High School
Ipil, Gonzaga, Cagayan
2013-2017
SHS: Gonzaga National High School
Humanities and Social Sciences (HUMSS)
2017- present
Elementary Ipil Elementary School
Ipil, Gonzaga, Cagayan
2007-2013
45
CURRICULUM VITAE
MARIA ISABEL L. CALIPDAN

LRN #: 102686060006
Address: Brgy. Baua, Gonzaga, Cagayan
Age: 17 years old
Date of Birth: January 18, 2001
Place of Birth: Baua, Gonzaga, Cagayan
Sex: Female
Height: 5’2”
Weight: 40 kgs.
Religion: Pentecostal
Father: Reynold R. Calipdan
Mother: Nelie L. Calipdan
Secondary
JHS: Baua National High School
Baua, Gonzaga, Cagayan
2013-2017
2017- present
Elementary Baua Central School
2007-2013
46
CURRICULUM VITAE
MAY ANN V. CAMPUED

LRN #: 102704060010
Address: Brgy. San Jose, Gonzaga, Cagayan
Age: 18 years old
Date of Birth: May 22, 2000
Place of Birth: San Jose, Gonzaga, Cagayan
Sex: Female
Height: 5’3”
Weight: 46 kgs.
Religion: Roman Catholic
Father: Rolly J. Campued
Mother: Mary Grace V. Campued
Secondary
JHS: Baua National High School
2013-2017
2017- present
Elementary San Jose Elementary School
San Jose, Gonzaga, Cagayan
2007-2013
47
CURRICULUM VITAE
ARVIN JAY F. ARELLANO

LRN #: 102700060009
Address: Brgy. Minanga, Gonzaga, Cagayan
Age: 18 years old
Date of Birth: September 14, 2000
Place of Birth: Minanga, Gonzaga, Cagayan
Sex: Male
Height: 5’6”
Weight: 58 kgs.
Religion: Mormon
Father: Martin A. Arellano Jr.
Mother: Cecile F. Arellano
Secondary
JHS: Gonzaga National High School
2013-2017
2017- present
Elementary Minanga, Elementary School
Minanga, Gonzaga, Cagayan
2007-2013
48


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LIFE AND DISTINCTIVE CULTURES OF AETA OF STA. CLARA,

A Thesis Presented to the Faculty of GONZAGA NATIONAL HIGH SCHOOL

HUMANITIES AND SOCIAL SCIENCES

_____________________ PRESCILA M. LICUPA

Approved by the Panel on Oral Examination with a grade of __________________

MARIO S. ASCUETA Ph.D

JAMES MIKE O. CADAY

Accepted in partial fulfillment of the requirements in Practical Research I

JAMES MIKE O. CADAY, MPE

MARY ANN C. MADRID, Ph. D.

HUMANITIES AND SOCIAL SCIENCES

authors throughout the accomplishment of this study.

with financial and moral support.

their very best to come up with an interesting study.

enough strength and knowledge to finish this masterpiece.

HUMANITIES AND SOCIAL SCIENCES

make this paper possibly to accomplished.

in order to make the study more successful.

Mr. Mario S. Ascueta, Chairman of the panel for his substantial

recommendations which further made this study reaches its realization.

and reminds them to do their task no matter how hard it is.

guidance which enabled the authors to successfully accomplished this work.

HUMANITIES AND SOCIAL SCIENCES

TITLE : LIFE AND DISTINCTIVE CULTURES OF

variables in terms of age, gender and civil status.

identified respondents in the community of Aeta municipality of Gonzaga, Cagayan

for the year 2018-2019using the non-probability sampling.

HUMANITIES AND SOCIAL SCIENCES

The main instrument used in this study is questionnaire in order to determine

their parents are already arranging a marriage for them.

name of their leader –Chieftain.

In consideration to the foregoing findings, the researchers hereby conclude

that with the richness of respondents’ cultures in marriage ceremony, burial

ceremony, religion, political system and visual arts and crafts.

HUMANITIES AND SOCIAL SCIENCES

1. THE PROBLEM AND ITS BACKGROUND……………………………..1

Paradigm of the Study………………………………………….........5

Statement of the Problem……………………………………............5

Scope and Delimitation of the Study………………………………..6

Significance of the Study…………………………………………….7

2. REVIEW OF RELATED LITERATURE AND STUDIES……………...10

HUMANITIES AND SOCIAL SCIENCES

Origin of the Aeta Tribe……………………………………………10

Social Organizations and Customs………………………………...13

Religion Beliefs and Practices……………………………………...16

Visual Arts and Crafts………………………………………….......18

Locale of the Study………………………………………………….21

Respondents and Sampling Procedure………………………….....21

Data Gathering Procedure…………………………………………22

4. PRESENTATION, ANALYSIS AND INTERPRETATION OF DATA..23

5. SUMMARY, CONCLUSION AND RECOMMENDATION……………35

HUMANITIES AND SOCIAL SCIENCES

1 Distribution of respondents in terms of age……………………………….23

2 Distribution of respondents in terms of gender………………………...…24

3 Distribution of respondents in terms of civil status………………………24

4 Distribution of respondents in terms of marriage ceremony………….....25

5 Distribution of respondents in terms of burial ceremony………………...27

6 Distribution of respondents in terms of religion…………………………..29

7 Distribution of respondents in terms of political system………………....31

8 Distribution of respondents in terms of visual arts and crafts………...…33

HUMANITIES AND SOCIAL SCIENCES

B. Letter to the Respondents………………………………………………..43