Chapter I

INTRODUCTION

Background of the study

Cultural heritage plays a very important role in collective identity of the people. It is what keeps

us attached to our religion, traditions & beliefs. It is necessary to improve awareness of cultural

heritage and the ethics of its care that can be developed to help communities to better understand

and conserve their heritage.

To preserve our cultural heritage requires practice of its traditions and to share it with others. It

is our responsibility to keep history intact for the coming generations so they may have the same

opportunities to learn about the past and their own roots as we have.

According to Ronald De Jong (2009) the B’laan culture is unique, the tribe practices indigenous

rituals for almost everything that they do because of their belief on the supremacy of the great Creator

named Malu or D'wata, who is the source of everything. The B’laan are strong believers on the

interdependency with the environment and must respect the will of the Creator and are not allowed to

touch or destroy any creature or object without His permission. They believe that there is only one

Supreme Being that rules the cosmos and in the existence of a soul which upon leaving the body

causes illness and even death. Bilaan men wear their hair long and have tattoos on their back, chest

legs and arms, some of the main characteristics practised by men and woman of this tribe is the

shaving of the eyebrows and the blackening of their tongues and filed incisors.

http://thingsasian.com/story/bilaan-tribe-southern-mindanao

In Columbio, Sultan Kudarat the most prominent ethnic group consists of the B’laans. They

were outstanding hunters and food gatherer, relying wholly on the food from the forest and water from

the rivers. They hunted wild animals and reaping grains root crops, fruits and herbs. They also having

a rites and rituals in their daily lives that must be observed in order to ensure a successful journey into

the next life.

 This study aims to know how the cultural heritage of B’laan present it to the public people how

their culture is important. For the B’laan their ancestral land is regarded as natural ally in life and for

centuries, the tribal people are to maintain the ecological balance in the community and live in

harmony with their environment.

Statement of the problem

The study aims to discuss the cultural differences of B’laan in the past and in the present in

Brgy. New Bantangan Columbio Sultan Kudarat.

Specially, the study seeks to answer the following;

1. What is the culture of B’laan in the past in terms of:

a. beliefs

b. traditions

c. clothing

d. language

2. What is the culture of B’laan in the present in terms of:

a. beliefs

b. traditions

c. clothing

d. language

3. What are the cultural differences of B’laan culture in the past and in the present?

Scope and limitation of the Study

The study aims to discuss the cultural differences of B’laan in the past and in the present in

Brgy. New Bantangan Columbio, Sultan Kudarat.

This study limited to only 5 participants of Brgy. New Bantangan Columbio, Sultan Kudarat.
Significance of study

It gives feedback to us and fully understand what is B’laan and the way of living for the past

and present years also it give benefits for us student and learnings, it might give us realization that

B’laan is the one of indigenous people in our society that we must adore their culture. To get

information or details that we didn’t know for them. Also ideas to think critically about B’laan to know

their tradition, beliefs and the way they interact and how they handle and organized their

communities.

This study give knowledgeable from our mind and keep thinking that we need to know their

culture and we can also be part of it. On how their culture contribute to us and the differences of the

past to the present. The culture that existed and developed everyone amaze with the present culture

and surround by other people and show to them how cultural heritage important.

Culture can give people a connection to certain social values, belief, religions and custom.

Cultural heritage can provide an automatic sense of unity and belonging and allows us to better

understand their previous history.

Definition of terms

To further understand the study, the researchers defined the followings:

B’laan- refers to one of the indigenous peoples of Southern Mindanao in the Philippines.

Cultural Heritage- is B’laan expression of the ways of living developed by a community and passed on

from generation to generation, including customs, practices, place, objects, artistic

expression and values.

Ancestral- refers to the things have been around so long that B’laan culture is belonged to their

ancestors, the family members who lived on the particular area.

Ally- it refers to unite and form a connection or relation with one another.

Rituals- refers to B’laan comforting to religious rites which are the sacred customary ways of

celebrating a culture.
Patronage- it refers to B’laan shows support their cultural heritage and being proud by representing to

others.

Ethnic Group- refers to the tends to be defined by shared cultural heritage and the origin. Whose

members identify with each other is set apart and bound together.
 CHAPTER II

REVIEW OF THE RELATED LITERATURE

Qualitative Approach
According to Crossman (2017), qualitative research is a type of social science research that
collects and works with non-numerical data and that seeks to interpret meaning from these data that
help us understand social life through the study of targeted populations or places. People often frame
it in opposition to quantitative research, which uses numerical data to identify large-scale trends and
employs statistical operations to determine causal and correlative relationships between variables.

Within sociology, qualitative research is typically focused on the micro-level of social

interaction that composes everyday life, whereas quantitative research typically focuses on macro-
level trends and phenomena.

Methods of qualitative research include observation and immersion, interviews, open-ended

surveys, focus groups, content analysis of visual and textual materials, and oral history. 

The Purpose of Qualitative Research

Qualitative research has a long history in sociology and has been used within it for as long as
the field itself has existed. This type of research has long appealed to social scientists because it
allows the research to investigate the meanings that people attribute to their behavior, actions, and
interactions with others. While quantitative research is useful for identifying relationships between
variables, like, for example, the connection between poverty and racial hate, it is qualitative research
that can illuminate why this connection exists by going directly to the source -- the people themselves.
(Crossman 2017)

Qualitative research is designed to reveal the meaning that informs the action or outcomes that
are typically measured by quantitative research. So, qualitative researchers investigate meanings,
interpretations, symbols, and the processes and relations of social life. What this type of research
produces is descriptive data that the researcher must then interpret using rigorous and systematic
methods of transcribing, coding, and analysis of trends and themes.

Methods of Qualitative Research

Qualitative researchers use their own eyes, ears, and intelligence to collect in-depth
perceptions and descriptions of targeted populations, places, and events. Their findings are collected
through a variety of methods, and often, a researcher will use at least two or several of the following
while conducting a qualitative study. According to Crossman (2017) described methods in doing
Qualitative Research.

First is direct observation with direct observation, a researcher studies people as they go about
their daily lives without participating or interfering. This type of research is often unknown to those
under study, and as such, must be conducted in public settings where people do not have a
reasonable expectation of privacy. For example, a researcher might observe the ways in which
strangers interact in public as they gather to watch a street performer.

Second is Open-ended surveys while many surveys are designed to generate quantitative
data, many are also designed with open-ended questions that allow for the generation and analysis of
qualitative data. For example, a survey might be used to investigate not just which political candidates
voters chose, but why they chose them, in their own words.

Third is Focus group in a focus group, a researcher engages a small group of participants in a
conversation designed to generate data relevant to the research question. Focus groups can contain
anywhere from 5 to 15 participants. Social scientists often use them in studies that examine an event
or trend that occurs within a specific community. They are common within market research too.

Fourth is In-depth interviews researchers conduct in-depth interviews by speaking with

participants in a one-on-one setting. Sometimes a researcher approaches the interview with a
predetermined list of questions or topics for discussion but allows the conversation to evolve based on
how the participant responds. Other times, the researcher has identified certain topics of interest but
does not have a formal guide for the conversation, but allows the participant to guide it.

Fifth is Oral history the oral history method is used to create a historical account of an event,
group, or community, and typically involves a series of in-depth interviews conducted with one or
multiple participants over an extended period of time.

Sixth is Participant observation this method is similar to observation, however with this one, the
researcher also participates in the action or events in order to not only observe others but to gain first-
hand experience in the setting.

Sevenths is Ethnographic observation ethnographic observation is the most intensive and in-
depth observational method. Originating in anthropology, with this method, a researcher fully
immerses herself into the research setting and lives among the participants as one of them for
anywhere from months to years. By doing this, the researcher attempts to see events and have
experiences from the viewpoints of those studied in order to develop an in-depth and long-term
account of the community, events, or trends under observation.

Eight is Content analysis this method is used by sociologists to analyze social life by
interpreting words and images from documents, film, art, music, and other cultural products and
media. The researchers look at how the words and images are used, and the context in which they
are used to draw inferences about the underlying culture. In the last decade, content analysis of
digital material, especially that generated by social media users, has become a popular technique
within the social sciences.

Pros and Cons of Qualitative Research

According to Cole, Ph.D (2017), qualitative research has both benefits and drawbacks. On the
plus side, it creates an in-depth understanding of the attitudes, behaviors, interactions, events, and
social processes that compose everyday life. In doing so, it helps social scientists understand how
everyday life is influenced by society-wide things like social structure, social order, and all kinds of
social forces. This set of methods also has the benefit of being flexible and easily adaptable to
changes in the research environment and can be conducted with minimal cost in many cases.

The downsides of qualitative research are that its scope is fairly limited so its findings are not
always widely generalizable. Researchers also have to use caution with these methods to ensure that
they themselves do not influence the data in ways that significantly change it and that they do not
bring undue personal bias to their interpretation of the findings. Fortunately, qualitative researchers
receive rigorous training designed to eliminate or reduce these types of research bias.

https://www.thoughtco.com/qualitative-research-methods-3026555
 According to Zhang, PhD (2017) culture is characterized through a group’s unique traditions,
rituals, attitudes, beliefs, and values. One main reason why well-known cultures have languages is to
define the cultural heritage of the natives of the culture. It is known that humans have a basic
psychological need for individual identity, which can be shown through membership in distinct cultural
groups. Hence, when a culture’s values, attitudes, and language becomes extinct, the result is a
diminished sense of pride, dignity, and self-worth. https://www.quora.com/How-is-culture-important-in-
life

According to Malraux (2016), culture is the invisible bond which ties people together. It refers to
the pattern of human activity. The art, literature, language, and religion of a community represent its
culture. Our cultural values and beliefs manifest themselves through our lifestyle. Our moral values
represent our culture. The importance of culture lies in its close association with the ways of thinking
and living. Differences in cultures have led to a diversity in the people from different parts of the world.
https://www.buzzle.com/articles/why-is-culture-important.html

Related Studies about the B’laan Culture

According to Bagatila (2011), Mindanao is the second largest island of the Country. It is an
interesting island with many respects. Mindanao is one of the three islands in the Philippines where
there are good possibilities to explore the tropical rain forest. Still a big part of the original jungle is
conserved here. For tourist seeking adventure Mindanao offers possibilities for jungle tracking and
climbing the highest mountain of the Philippines, the Mt. Apo. Visiting the second largest lake of the
country is also possible. Visitors of the island who are interested in culture could make a day trip to
one of the mountain tribes.Their are more than 40 different ethnics groups in the Philippines.
Each group has a distinct culture and language. Several of this ethnic groups can be distinguished as
‘Tribal Groups”. They are ‘indigenous groups’ who still have in a rather traditional way. Each group
lives in a specific region on one of the island. You can meet them in parts of Luzon, on some of the
Visayas islands and on Mindanao

In Mindanao there are 18 tribal groups. The most well-known indigenous groups are the T’boli
and B’laan. The B’laan culture is peculiarly fascinating in the differentiation of patterns that totally
continue its psycho dynamics.  The extent of practice rests in cultural homogeneity, the interaction of
the B’laan with other ethnic groups or the Christian culture.  In this respect the elder B’laans are more
cohesive in their ways and the young, greatly influenced by outside elements, traditional beliefs and
value systems other impede or enhance developmental possibilities depending on the strategic
interplay of factors in the environment, socio economic, political technological and etc.   Culture
change as also affected by geography and physical conditions.  The following are cultural values of
major impact to the B’laan existing way of life and the road ahead for them.

The B’laan is one of the major indigenous cultural communities in Koronadal and Gensan.
Their name could have derived from” bla” meaning“opponent and the suffix “an”
meaning people.Other terms used to refer to this group are B’laan,Bira-an,Vilanes,and Bilanes.
B’laans have rituals for everything that they do,from selecting a place from a farm planting,harvest
and postharvest because of their belief on the supremacy of the great creator. B’laan religious belief
and practice range between customs and traditions directly associated with the established christian
churches in the areas to highly traditional animistic beliefs which encompass both natural and
supernatural elements from the environment in which they live.  Evidence of syn-creation of christian
and traditional B’laan beliefs and practice appear evident in some instance; many similarities between
the following indigenous creation myth and the Biblical account of creation can be seen. According to
the B’laan myth or legend about creation, the first man (To) was created by God (Dawata).  One day,
lightning flashed in the sky and the heaven were shaken and the rains fill and watered the face of the
earth, from the wet ground.  God (Dawata) molded the first man, but God saw that man was tough
and rugged and decided to make another one.  He again took a portion of the ground and mold it and
mold a finer and fairer one and was created the first woman from the two, all tribes descended.  

  The B’laan believe in the existence of a supreme being known as God (Dawata).  He is the
planters (Mele) of heaven (langit) and earth (tana) and everything thereof.  Under Him and other
supernatural beings with lower ranks of power or authority- the guardian spirit (L’nilong).   To the
B’laans nature is entrusted for safekeeping.  The guardian spirit are not creator, since creator belong
to God.  As guardians (snalig), they are often referred as the owner of nature (M-fun).  Thus, there is
the owner of the sea (M’fun mabin), with owner of the forests (M’fun D’lag), God is the creator and the
guardian spirit are guardians and man as the user (occupier).

One B’laan explain the highest spirit is God (Dawata).  The Lord when we praise, take mercy
on us and make us healthy.  God is his name.  God is God.  God is the strongest of them all.  He is
higher than them all.  He is good, we all pray to him and he help us.  His children will get angry with
us, but he created everything.  He created everything when he come down from heaven (langit). 
Heaven is God’s place where there are many houses. Their livelihood are farming, weaving (the
males weave, baskets and females weave, mats), fishing, hunting, food gathering and tool-land
weapon making. https://aprilbagatila.wordpress.com/about/                      
 Chapter III

Methodology

`This chapter discuss of the research design, locale of the study, respondents of the study,

sampling technique, instrumentation, data gathering procedure and data analysis used in the study.

Research Design

The study uses qualitative research design because the researcher discuss the cultural

differences of B’laan in the past and in the present in Barangay New Bantangan Columbio Sultan

Kudarat.

Locale Study

The locale of the study will be conducted in Barangay New Bantangan Columbio Sultan

kudarat. The place where we conduct the interview of the researchers.

Participants of the study

 The participanys of the study are the tribal and also the elder which are knowledgeable to their

B’laan culture. The study is limited only to 5 participants from Barangay New Bantangan Columbio

Sultan Kudarat. The participnats are selected based from the criteria: the tribal leaders, elders which

and knowledgeable and living in B’laan community for 20 years.

Sampling Technique

Purposive sampling technique is used in the study because the researchers will select the

participants of the study based from the criteria mentioned above.

Instrumentation

The main instrument in this study was a survey questionnaire in form of check list. The

researchers used a combination of open and close- ended questionnaire. Aside from the

respondents, the researchers also conducted an interview on the tribal leaders and elders which are

knowledgeable on their culture. In which they gave the researcher the data needed in the study.

Data Gathering Procedure

The study started when the researchers opted to choose “Cultural Differences of B’laan from

the past to present” as a title. Through research and studies, the researcher started formulating series

of questions to have a guide which making an interview with the respondents.

The researcher prepare a letter of request that was address to the Barangay chairman of the

selected area of concentration where the researchers conduct their data gathering procedure. The

researcher will personally administer the survey to the respondents at specific time and date.

Data Analysis

The study will make use of Thematic Analysis in presenting, analyzing and interpreting the

data. Furthermore, the study will make use of tabular form in discussion.
 Chapter IV

Respondent
Belief Traditions Clothing Language
s
Mangatsi hindi Kung may mapatay wala gina lubong kay wala gina Ang bayo namon Pure B’laan
kami pwede butang sa lungon kag hindi pwede balsamaron tung liwat liwat lang gid kay
maglakat kay daw gina sab it lang sa kahoy kung baga may dayun namon gina hindi kami
Ante Bibe may patimana siya. Kag kung kami magkasakit wala gina dala sa suksok nalang kabalo mag
nga matabo. doctor kami lang ang naga bulong sina kay hadlok namon kung may Ilonggo
kami sa Christian kung maka kita kami Christian naga activity or events.
dalagan kami sina.
Damgo hindi Mag panggas ang suksok bayo sang B’laan para Pareho man gina Pure B’laan
maglakat kay mag’an magtubo siya. suksok namon gid kay taga
Fu
basi may kung may activity bukid kami.
matabo simo
Kung mangatsi Kung ang bata mapatay gina sab it lang sa kahoy kag Ang amon abe na Sa una hindi
kami wala ga pabay an hindi nila gusto ilubong kag ibutang sa bayo dati gina man sila
dayun lungon, injectionan kay bawal man na siya sa kay way balik- balik lang kabalo mag
maghulat pa man sina tapos sa iban halimbawa may tigulang namon na siya. Ilonggo kag
anay kami diba amo sina oh ng may kahoy siya butangan na siya ano dira
sang pila ka salog kag didto isampay asta sa mabulok siya. Oo pure gid.
minute kay amuna siya sa una. Siymepre siya lang isa didto kay Ako gani
basi lain tslon pa man sa una, halimbawa gamasakit ka tapos pure gani ko
matabo. mag abo tang maghimo/mag bulong sa imo dapat B’laan hindi
arak a dira kay kung wala ka dira hindi kana pwede ka gyapon ko
Ante Jen sulod asta matapos kay sayod siya. Sa palayan naman ka saulo sa
ga maral na sila tapos sa palayan abi ng naga saot ila istorya.
sila sang bayo sa b’laan tapos kay ang gusto nila dako
ang ani tapos name gud ang tubo sang palay tapos
mag partner kasi na dalwa gid kamo sina nang babae
kag ang lalaki, ang lalaki ga tagad ang babae naga
hulog sang palay tapos may iban abi kung…
Halimbawa ang partner mo kung gusto ka sang lalaki
dal on ka pauli biskan hindi ka.Nang gina kanta abi
sang lalaki nang Med Selop ang babae sa ila nang ga
kanta bala sila sa tribo sang “Hen hen”.
Mag lakat ka Fiesta sa B’laan maral saot na siya. Ang tradition sa Ang bayo sa una Siling ko
mangatsi ang B’laan sa una wala man makina sa una ga bayo sang pareho ning tatay malakat
bati daw hindi paya ah. Kung diin kami panggasan damo tao ha ang tao sa una kita “tamda
ka mag dayon mahak (tagad) pero may kanta na siya. / ohhhh hen! wala ga bayo ga Hato”,
lain na may Ahen, ahen,ahen ohhh wohen/. bahag lang pero “magin gu”
Katong
matabo. may tabon ang sa maupod ka,
baba may tabon nang pure
man, ang iban gid nga
gani limpyohan B’laan.
nila ang paya.
Table 1: Culture of B’laan in the Past
Table 1 shows the culture of B’laans in the past in terms of beliefs, traditions, clothing and language. In terms of beliefs,
Ante Bibe said “Mangatsi hindi kami pwede maglakat kay may patimana nga matabo” “If other is sneezing they don’t go
because of signs that bad happen” And then in terms of tradition she said that “Kung may mamatay wala na ginalubong
kay wala na ginabutang sa lungon kag hindi pwede balsamoron tung ginasab it lng sa kahoy kung baga may dayun siya
kag kung kami magkasakit wala na namon ginadala sa doctor kami lng ang nagabulong kay hadlok kami sa mga Christian
kung makakita kmi sina gadalagan kami sina ‘’. she said if other died they didn’t put in cadaver , then they didn’t
valsamarize and they hang in the tree. If they have a sick they didn’t go in the doctor instead they take care of their self.
And if they see a Christian they scared and run. In terms of clothing “ang bayo ginaliwat liwat namon ginasukosok na lang
namon kung may activity or events”. She said that their clothes were wearing everyday if have an activity or events. In
terms of language “Pure b’laan lang gid kay hnidi kami kabalo mag Ilonggo.” She said they speak pure b’laan because
they don’t how to speak Ilonggo. In terms of beliefs, Fu said “Damgo hindi maglakat kay basi may matabo simo” If they
have a dream they don’t go because there’s a bad happen to you. And then in terms of traditions “Mag panggas ang
suksok bayo sang B’laan para mag’an magtubo siya” If they harvest they wear a B’llaan clothes to grow the plant good.
In terms of clothing “Pareho man gina suksok namon kung may activity” The same they wear b’laan clothes in their
activity. In terms of Language” Pure B’laan gid kay taga bukid kami”We are Pure B’laan because they came from the
mountains. In terms of Beliefs, Ante Jen said “Kung mangatsi kami wala ga dayun maghulat anay kami sang pila ka
minute kay basi lain matabo. It is the same with ante bebe said and fu they didn’t go if theres sneezing”. In terms of
Traditons. “Kung ang bata mapatay gina sab it lang sa kahoy kag pabay an hindi nila gusto ilubong kag ibutang sa
lungon, injectionan kay bawal man na siya sa kay way pa man sina tapos sa iban halimbawa may tigulang diba amo sina
oh ng may kahoy siya butangan na siya salog kag didto isampay asta sa mabulok siya. Oo amuna siya sa una. Siymepre
siya lang isa didto kay tslon pa man sa una, halimbawa gamasakit ka tapos mag abo tang maghimo/mag bulong sa imo
dapat arak a dira kay kung wala ka dira hindi kana pwede ka sulod asta matapos kay sayod siya. Sa palayan naman ga
maral na sila tapos sa palayan abi ng naga saot sila sang bayo sa b’laan tapos kay ang gusto nila dako ang ani tapos
name gud ang tubo sang palay tapos mag partner kasi na dalwa gid kamo sina nang babae kag ang lalaki, ang lalaki ga
tagad ang babae naga hulog sang palay tapos may iban abi kung… Halimbawa ang partner mo kung gusto ka sang lalaki
dal on ka pauli biskan hindi ka.Nang gina kanta abi sang lalaki nang Med Selop ang babae sa ila nang ga kanta bala sila
sa tribo sang “Hen hen”. They said if someone died they hang on the tree and then they don’t care or ignore them and
they didn’t inject. In their plant they do maral they dance to grew the plants good. If your partner like you he walked with
you together. The boy sing Med Selop while the girl is Hen Hen. In terms of clothimg “It’s still the same of Ante Bebi said
‘’In terms of Language “Sa una hindi man sila kabalo mag Ilonggo kag ano dira pure gid. Ako gani pure gani ko B’laan
hindi gyapon ko ka saulo sa ila istorya” In the first they don’t how to speak ilonggo until now, She’s Pure Bl’aan and She
don’t memorize the language. In terms of Beliefs Katong said “Still the same Of Ante Bebi , Fu And Ante Jen “ In terms of
Traditions “Fiesta sa B’laan maral saot na siya. Ang tradition sa B’laan sa una wala man makina sa una ga bayo sang
paya ah. Kung diin kami panggasan damo tao ha mahak (tagad) pero may kanta na siya. / ohhhh hen! Ahen, ahen,ahen
ohhh wohen/. If have an fiesta they call it maral and they wear paya. If they do panggasan there’s a lot of people they
call it mahak (tagod) and then there’s a song for it / ohhh hen! Ahen , ohen ,ohen ohhh wohen/. In terms of Language
“Siling ko malakat kita “tamda Hato”, “magin gu” maupod ka, nang pure gid nga B’laan. If thy walk they said “ Tamda
Hato’’ “Magin gu"
Table 2: Culture of B’laan in the Present

Belief Tradition Clothing Language

Sa amon maglakat Kung may mapatay ga Adlaw- adlaw Pure B’laan gid
kami kung may rituals, kung may ginasuksok namon kami mag istorya
mangatsi hindi kami mapatay dati hnidi pero subong wala pero subong hindi
Ante mag lakat kay may siya balsamaron kag na ginagamit na kay
Bibe gapahiwatig nga may ginasab it lang sa namon kung may nakaiskwela na.
matabo. kahoy kung baga may activity o event.
duyan wala siya
ginalubong.
Gapangatsi kag Gina butangan moskit Adlaw- adlaw gina Kabalo naman
damgo kalain o kag ulunan kag gina suksok. Pero kami mag Ilonggo,
alimukon hindi kami ilisan sang bayo sang subong na Ilocano.
mag lakat kay may B’laan . impluwensiyahan
Fu gapa hiwatig nga may na kami sang mga
malain nga matabo. Ilonggo amo na
mag lakat sa
marbel pareho na
sa ila.
Pangatsi, alimukon Ang mga tigulang Bihira nalang Ang pag hambal
kag damgo sang subong kay ga maral subong suksok subong kay lain na
kalain kay amo na ang na sila kag mag namon kung may siyempre ang mga
gapahiwatig nga may mama. kastifun pero kung tao nag halo halo
matabo nga kalain. wala sang kastifun damo na kami
wala namon siya nabal an nga
gina gamit. istorya tapos ang
amon language
kay daw napabay
Ante Jen
an nab ala ang
iban abe bisan
tribu sila wala sila
ga istorya sang
tribu daw gina
tago nila. Daw
gina kahuya na
nila as in bisan
diin ka mag lakat.
“Taso munu kefu” Magkasal biskan wala Nalimtan na tung Subong gani mag
bawal magsilhig kung na sunggod baskin tradisyon nga bayo istorya pure
gab e. Bawal sa una pakaslan mo lang gina suksok nalang Ilonggo na daw
ning halimbawa ng hindi na kayo dako kung may okasyon nalimtan na ang
may pangaluyagan ka ang sunggod kag dore kag fiesta. B’laan nga pag
mag nubyohanay mag gamay nalang. hambal.
Katong
kamo hindi mo pwede
maistorya nobya mo
kay bawal imbis kamo
mag istorya kung
kasal na kamo pero
subong kay pwede na.
Table 2 shows the culture of B’laan in present in terms of Beliefs, Tradition, Clothing and Languag. In terms of Beliefs
Ante bebi said “ It still the same with the past that Fu, Ante Jen and Katong said” “They don’t go if someone sneezing it
might be bad gonna happen to you “. In terms of Tradition “if someone died they do some rituals and then hang on the
tree and they didn’t valsamarize’’. In terms of clothing “It still the same with the past the statement of Fu, Ante jen and
Katong said” “They wear every day if there’s have an activity or events. In terms of language ‘’ Pure B’laan if they talk but
now they don’t because they schooling. And then in terms of Beliefs Fu said “It’s still the same with the past the
statement of Ante bebi, Ante jen and katong said “they don’t go if someone sneezing theres a sign that bad happen to
you. In terms of Traditions “they put a mosquet and pillow, they change the clothes into B’laan clothes. In terms of
Clothing “They wear everyday but now they influence Ilonggo and if they go to marbel they wear clothes that same with
Ilonggo. In terms of language “They know how to speak Ilonggo and Ilocano” In terms of Beliefs Ante Jen Said “If
someone is sneezing they don’t go there’s a sign that it might be bad gonna happen to you. In terms of Traditions “The
old elders are doing maral and they do mama” In terms of Clothing “Seldom of wearing, if there’s have a kastifun they
wear it but if doesn’t they don’t wear it. In terms of Language “Now there’s a changes when they speak and their
language was abandoned and other tribe was ashamed and hide. In terms of Beliefs Katong said “Tasu Munu Kefu” ‘’
they didn’t sweep the floor in the night, If you courting somebody you don’t need talk with your girl instead when you
are marriage but now pwede na. In terms of Traditions ‘’ Without sunggod you need to be marriage and then the suggod
or dore it doesn’t increase and it decreases. In terms of Clothing “they forget the past tradition they wear, it have an
occasion and fiesta. In terms of Language “They speak pure Ilonggo and they forget to speak B’laan.

Table 3: Cultural Differences of B’laan in the Past and Present

B’laan Culture in the Past B’laan Culture in the Present

B’laan belief in the past show how they As we compare the Belief of B’laan in the
really value, give importance and presents theirs a big changes and some of
Belief
follows the practices that they replicate that’s are really practice today.
on their ancestors.
B’laan tradition that they practice in the As of now the tradition of B’laan today are
Tradition past and way of life have remained really different because some of it are didn’t
infact. practice anymore.
Their ways of clothing in the past are We notice the difference of past and present in
very tradition which they value every ways of clothing, today they are not really
Clothing time when use it even though they follow the ways of clothing on the past and this
don’t have any occasion, activities or day they can shift on other way by the
events. influence also of other people on their society.
As we can see on their statement they Today the B’laan know a lot of languages to
Language only speak in one dialect and that their speak like Ilonggo, Ilocano and Muslim dialect it
language. shows that they improve a lot.
 Chapter V
SUMMARY, CONCLUSION, AND RECOMMENDATION

This chapter show the summary, conclusion and recommendation that the researcher had
gathered based on the thorough analysis and interpretation of the given results in this study.

SUMMARY
The Cultural differences of B’laan in Past and present in this research we wanted to provide
the reader with the brief overview of the whole study. To preserve our cultural heritage requires
practice of its traditions and to share it with others. It is our responsibility to keep history intact for the
coming generations so they may have the same opportunities to learn about the past and their own
roots as we have. The B’laan are strong believers of interdependence with the environment and the
need to respect the will of the Creator.

CONCLUSION
As we can see the table above as a whole the differences of B’laan in past are present is mild
difference and it based on the past culture on their time they really followed their culture while the
present culture most of the other tradition, belief, clothing and language are not really applied as of
now, by influence also of the other culture most of their ways in life become more difference to the
past. As the generation become more grower the other culture also affected and some of their ways
was lost. Culture is the common denominator that makes the action of the individuals understandable
to a particular group. But their culture remain intact in the history of B’laan.

RECOMMENDATION
The researcher suggest that as a human being we should value the importance of our culture
to our society it’s our identity in this world and we should proud of where we belong.