MAPPING THE INTANGIBLE CULTURAL HERITAGE OF THE

AYTA MAGBUKUN OF ABUCAY, BATAAN

Mariano, Claudine M.

College of Education, Bataan Peninsula State University, Don Manuel Banzon Ave. Poblacion
City of Balanga 2100, Bataan, Philippines
< [email protected] >

ABSTRACT

Indigenous communities in the Philippines have diverse living history and culture which are
largely untapped and unexplored. These include the Ayta Magbukún of Bataan whose existence
in the province pre-dated the coming of the Spaniards. With their language under siege, which
is the soul of their cultural fabric, it is the objective of the study to map their intangible cultural
heritage (ICH) for the purpose of documentation and preservation. Participatory cultural
mapping was used in this study where 8 participants who are mostly elder members of the
community. The standard method and survey forms of National Commission for Culture and the
Arts (NCCA) on cultural mapping of ICH were used in data gathering. Discourse and tabular
analysis were used in analyzing the data gathered. The ICH mapped include Apu Induy, Kagun,
Mamakan, Hayaw Bakulaw, Hayaw Pandyadyawu, Hayaw Pinanilan, amba sa kasal and amba
sa patay. These are representations to the rich oral traditions and expressions, knowledge and
practices concerning nature and the universe, performing arts and social practices, rituals, and
festive events of the Ayta Magbukun. In collaboration with the Local Government Units (LGU),
National Commission on Indigenous People (NCIP), and with consent from the tribe,
documented ICH may be maintained in museums, archives, and libraries. Furthermore, the local
tourism office may help promote the rich cultural heritage of Ayta Magbukun. Lastly, under the
Indigenous People Education program, the Department of Education should advocate inclusivity
and integration of Ayta Magbukuns’ cultural heritage in localizing and enhancing the basic
education curriculum.

Keywords: intangible cultural heritage, Ayta Magbukun, indigenous community

1. Introduction
The Philippines has a huge vary of ethno-linguistic groups, traditions, customs, and practices,
which represents a vast intangible cultural heritage (ICH). These are the traditions,
representations, expressions, information, and skills that cultures, groups, and, in some cases,
individuals identify as part of their cultural heritage, as well as the tools, objects, artifacts, and
cultural spaces associated with them (Foster, 2020) [1]. These ICH are passed down from
generation to generation and are continually recreated by individuals and groups in reaction to
their climate, encounters with nature, and history, and gives them a sense of identity and
continuity, fostering respect for cultural diversity and human creativity (Lenzerini, 2011) [2]. ICH
are cultural properties that includes oral traditions and expressions, performing arts; social
practices, rituals and festive events; knowledge and practices concerning nature and the
universe; and traditional craftsmanship (United Nations Educational, Scientific and Cultural
Organization (UNESCO, 2019) [3]. Interestingly, the ICH of the Philippines includes a variety of
music, dances, rituals, skills, and other parts of the culture that can be recorded or performed
but not touched.

While ICH are abounded, the list of UNESCO still shows that there has been remarkably little
work done on the protection of the ICH (Bonn et. al, 2016) [4]. While these cultural properties
have been integrated into policy areas (UNESCO, 2016) [5], very few studies viewed the
importance of indigenous community participation as integral in identifying and inventorying their
own ICH. While inheritors play an important role in this group, there hasn't been enough
research done on the long-term growth of ICH tourism from the inheritors' perspective (Su et. al,
2020) [6]. These ICH may eventually lose its identity as a community unless it is handed on to
future generations and a comprehensive indigenous peoples’ education that emphasize the
importance of cultural resources protection and transition to future generations is implemented
(Gurel & Cetin, 2019) [7].

The richness of ICH is critical to preserving multiculturalism in the context of rising globalization
and understanding diverse cultures' ICH aids intercultural dialogue and fosters shared respect
for other forms of life (National Heritage of Nambia, 2018) [8]. However, there are conflicts and
threats that are faced by these ICH that lead to its loss. Due to the various issues and difficulties
that face the use of heritage, rich heritage is not sufficiently used, and tourism gets less than
what it deserves. It also shows that documentation issues, a lack of collective work among
officials, neglect of intangible heritage, a lack of recognition, an inadequate place for museums
to support heritage, and a lack of enforced legalizations are all problems and challenges faced
by ICH (AbdelNaby, 2017) [9].

Unfortunately, the ICH of the Ayta Magbukún in Bangkal, Abucay, Bataan are under threat due
to the ongoing intrusion of non-indigenous peoples, colonialism, western society, and, just
lately, globalization has made it extremely difficult for indigenous peoples to maintain their
ancestral livelihoods and ICH (David, 2013) [10]. In addition, due to the lack of effort and
activities geared towards documenting their cultural heritage, it is now on a critical level and
documentation of indigenous knowledge has been an increasingly valuable method for ensuring
the protection and self-sufficiency of indigenous tribes and communities, as well as for proving
assertions of original possession so therefore without proper mapping casualties in intangible
heritage would not be prevented (David, 2013) [10].

As such, the primordial aim of the present study is to map the ICH of the Ayta Magbukun of
Bataan which can be used for the creation of a cultural map. The use of cultural mapping is
important since it is a comprehensive method for involving societies in the identification and
documentation of local cultural assets, with the expectation that this information can be used to
inform community policies, planning processes, and other initiatives (Duxbury, 2015) [11]. The
value of ICH lies on the abundance of experience and skills passed down from generation to
generation (Petronela, 2016) [12] which can be covered and explored through cultural mapping.
Specifically, the researcher will enumerate and classify the ICH of Ayta Magbukun considering
the background information, description, stories/narratives associated with the element, and
significance.

The findings of this study will be beneficial to the Ayta community. Since Aytas are the first
inhabitant of the Philippines, mapping their ICH may help preserve their cultural identity and the
identity of the nation as a whole. ICH, although fragile, is an important element in preserving
cultural diversity in the face of globalization (National Cultural Heritage Council of Namibia,
2018) [8]. As such, intercultural interaction and shared appreciation for other forms of life are
fostered by an awareness of various ICH of the indigenous people through cultural mapping. In
addition, conducting cultural mapping allows the Local Government Unit (LGU) to identify the
different cultural resources of their community while also properly recording the heritage for
future reference. This could improve the economic development of the community since it
contributes to the organization of tourism for the said heritage as well as to promote social and
political development.

Furthermore, the study will also be beneficial to Department of Education (DepEd) in connection
to the Indigenous Peoples Education (IPEd) program. It is a response to indigenous peoples'
(IP) right to basic education that is contextually responsive, respects their identities, and
promotes the value of their indigenous knowledge, skills, and other aspects of their cultural
heritage (Department of Education) (DEPED, 2019) [13]. Lastly, to the future researcher. The
findings will serve as a good source of useful information for them, which the ideas presented
may be used as reference data for further study about the intangible cultural heritage of the Ayta
Magbukun.

This study was anchored on Richard Handlers' Cultural Property and Culture Theory (2003),
and Jokilehto's Preservation Theory (2016).

Cultural Property and Culture Theory. Richard Handler's Cultural Property and Culture Theory
(2003) highlights three key elements. The first point focuses on identifying cultural treasures,
properties, or activities that should be preserved. To overcome barriers, cultural traditions are
used. The second point is that it is never simply about stuff when it comes to keeping track of
and caring for cultural heritage properties. It is about things that are linked to many types of
social identities, and the object should be constantly connected to what it is socially and
culturally. The third element of this strategy is to broaden the notion of culture. As the number of
items and activities increased, new respectable social identities emerged. In general, Handler's
theory, focuses on cultural legacy, traits, and the interaction between social identities [14].
Additionally, Thomas Hoffman (2015) [14] identifies cultural identity as fundamental for
civilizational cooperation. People who have a strong sense of self-identity through their culture
are more inclined to communicate peacefully with people from other cultures.

Moreover, it offers critical information for linking societal values and identity in order to
safeguard cultural assets and properties. It also emphasizes the importance of researcher being
critical in finding important information to collect and developing acceptable conclusions of the
social and cultural value of each mapped ICH.

Preservation Theory. According to Jokilehto (2016) [14], the terms "preservation,"

"conservation," and "restoration" are used interchangeably in international publications; as a
result, the use of these terms is heavily dependent on the treatment used or applied during the
preservation process. In theory, restoration practice seeks to preserve and reveal the aesthetic
and historical relevance of a structure while respecting the original material and authenticity.
Conservation, on the other hand, entails preserving and responsibly utilizing conserved heritage
or anything of historical or cultural worth. As a result, authenticity arises as a term connected
with the dependability and integrity of information sources, which can include a number of
criteria depending on the nature and values of the heritage in question.

The preservation theory is significant to the study because it guides and provides knowledge
and core concepts about how preservation and safeguarding occur alongside conservation and
restoration. The ensuing support for this theory reaffirms essential principles and a concern for
the long-term execution of safeguarding and protecting the ICH that are being found, created,
and recognized. This idea helped the researcher evaluate cultural and historical heritages and
resources that had been safeguarded. These theories were vital to the investigation since the
researcher utilized them to map, find, assess, recognize, and safeguard the intangible cultural
heritage.

2. Methodology
The present study employed exploratory research. As stated by Streb (2010) [15], where there
are few to no previous studies to refer to or depend on to predict an outcome, an exploratory
design is used to investigate the issue. The focus is on acquiring insights and familiarity in
preparation for further study or when research questions are in the early stages of investigation.

The key participants of this research are the knowledgeable ones who live in their community
for a long period of time, who have experienced and performed their culture, true bloodied
Magbukun, native in their community, and has never left their community to migrate to another
place. Further, it is vital that the said criteria are met because as stated by (Tolentino, 2017) [16]
the elderly of indigenous peoples also serve as IP education practitioners, and they are human
vessels that carry their culture, indigenous language, and history. They serve as lenses that
impart respect for their identity and the historical importance of their customs towards the
present generation. Moreover, the study utilized purposive sampling method to focus on specific
population characteristics and to purposely select the participants based on the inclusion and
exclusion criteria set by the researcher. According to Kyngäs et al. (2011) [17] purposive
sampling is the most commonly used method and the most appropriate for conducting
qualitative studies; there was more interest in gathering data from the people who possessed
the best knowledge regarding the study.

Additionally, the study utilized the standard method and survey forms of National Commission
for Culture and the Arts (NCCA) on cultural mapping of ICH. According to De Jonckheere &
Vaughn (2019) [18], the importance of data collection tools implied in this study is that it
increases efficiency while helping to eliminate doubt. The researcher used semi-structured in-
depth interviews guided by a flexible interview protocol and supplemented by follow-up
questions, probes, and comments. Furthermore, focus group discussion and audio recordings
are the tools employed by the researcher in gathering information.
Figure 1: Cultural Mapping Phase

The figure above illustrates the cultural mapping phase. To collect data properly and
systematically from the participants, the researcher adapted the NCCA standard method of
cultural mapping process. In the first phase which was the scoping and negotiations, the group
sought permission from the Chieftain of the Ayta Magbukun. Furthermore, prior to conducting
data collection, the approval from the National Commission on Indigenous Peoples (NCIP)
Regional Office are take into consideration. The researcher are subjected to NCIP
Administrative Order No. 1, Series of 2012, also known as the Indigenous Knowledge Systems
and Practices (IKSPs) and Customary Laws (CLs) Research and Documentation Guidelines of
2012. In the second phase which was the social preparations, the NCIP Bataan gave an
approval with the IKSP team for the researcher to proceed with the data gathering. The third
phase which was the training of the local team, the IKSP team assisted the researcher through
the procedures provided in the guidelines and the community through their elders/leaders are
informed. The IKSP team also required the researcher to submit all the necessary documents
for the legality of the data gathering process. The fourth phase which was the data gathering,
the researcher gathered data that lasted for approximately two weeks. An informed consent
form was given which have discussed the purpose of the study, aspects of data gathering and
how it would be conducted. It also contained information such as the confirmation of
participants’ willingness to participate in the study (Bairy et al., 2013) [19]. Meanwhile, the
participants’ confidentiality, elders, and the key informants will be kept, and the researcher
followed the ethical consideration. Lastly, in validation phase, the researcher returned and
presented the data to the chieftain of the Ayta Magbukun to validate the ICH that has been
mapped to ensure the validity of the information. It was also significant to analyze the results
and the data gathered to draw information which served as a guide in the creation of the cultural
map of the Ayta Magbukun's intangible cultural heritage.

The researcher analyzed the data through the use of discourse analysis. Discourse analysis is
the study of social life as seen through the lens of language analysis in its broadest sense,
including a face-to-face interview, non-verbal interaction, images, symbols, and documents. It
provides methods for probing into the meaning, whether in conversations or culture (Shaw &
Bailey, 2009) [20]. This will involve data review, which entails rechecking the transcripts and the
NCCA survey form through the help of the key informants to ensure that the interpretation is still
accurate. Further, the researcher used tabular analysis in presenting the data.

3. Results
Table 1: List of Intangible Cultural Heritage (ICH)

ICH Category Type

Apu Induy Oral Traditions and Expressions, Tale

Including Language

Kagun Knowledge and Practices Traditional healing symptoms,

Concerning Nature and the rituals, beliefs
Universe

Mamakan Knowledge and Practices Shamanism

Concerning Nature and the
Universe

Hayaw Bakulaw Performing Arts Dance

Hayaw Pandyadyawu Performing Arts Dance

Hayaw Pinanilan Performing Arts Dance

Amba sa Kasal Social practices, rituals, and Birth, wedding, funeral rituals
festive events

As shown in Table 1, it is the list of Intangible Cultural Heritage (ICH) of the Ayta Magbukun
mapped by the researcher. There were eight (8) ICH available for this study, one (1) ICH for
Oral traditions and expressions, two (2) ICH for Knowledge and practices concerning nature and
the universe, three (3) ICH for performing arts and two (2) ICH for Social practices, rituals, and
festive events and there is no mapped Intangible cultural heritage for the category of traditional
craftsmanship.

Table 2: General Characteristics of the Intangible Cultural Heritage of Ayta Magbukun

 Geographical Mode of Condition/Status Constraints/Threats/ Geographical
location and transmission of the practice location and
range of element range of element

This Intangible Ayta Magbukun Ayta Magbukun of 1. One of the major [x] transmission,
Cultural Heritage practice mode of Bangkal was kept threats in particularly
has been mapped transmission in check by the safeguarding it is the through formal
in Barangay through educating effort of the elders issue of intermarried education
Bangkal, Abucay their children at and their leader couples.
Town in Bataan. home. Parents Chieftain Rosita. [x] transmission,
from the tribe are However due to 2. The Magbukun particularly
responsible to do the various language is rarely through non-
this to preserve problems that is spoken formal education
their culture and affecting the
tradition that no practice of their by the majority of the [x] promotion,
one can taught. culture and the community's younger enhancement
challenges that it generations.
is facing in
transferring their 3. The influence of
culture it will not technology and social
be avoided that media
casualties will be
4. Some people tend
present.
to disrespect the
beliefs and practices
of the Aytas.

5. Aytas tend to
communicate and
socialize with the
unats without using
their Magbukun
language.

The table above shows the general characteristics of the Intangible cultural heritage of Ayta
Magbukun. As one tribe, Elder Aytas help one another in transferring their culture and tradition
to the younger ones. Despite of this modern times, the Ayta Magbukun tribe still achieved their
goal of preserving their intangible cultural heritage from one generation to another. Due to most
of their population still deeply engaged towards nature and they were still living in their ancestral
domain the practice of various rituals regarding their interaction with their environment was still
being widely practiced. However, the involvement of the members of their tribe towards
lowlanders or the unat and the rampant technology that is present today are indirectly
influencing their younger generation towards adapting other cultures resulting to changes in
beliefs and lesser practice of their own culture. This has been one of the elders' major concerns
as the loss of language may lose their culture and the loss of culture may lose their cultural
identity.

The table below shows the description of the Intangible Cultural Heritage (ICH) of Ayta
Magbukun. It describes the related domains, summary of the element, culture bearers and
practitioner/s of the element, significant tangible movable heritage used/associated with the
element, stories/narratives used/associated with the element, and significance of the ICH.
Table 3: Description of the Intangible Cultural Heritage (ICH) of Ayta Magbukun – Apu Induy

ICH Related Summary of Culture- Stories/Narratives Significance

domains the element bearer/s and associated with
practitioner/s the element
of the
element

Apu Induy Knowledge Apu Induy is This story has Apu Induy made The Apu Induy
and practices considered as been an agreement with story bears
concerning the caretaker translated by the spirits that he important
nature and the of the place the elders, and would take care of strands of
universe and believed it is still taught the forest and significance in
that he is still to the young Aytas heard that terms of
alive today members of Apu Induy dropped social.
considered as the Ayta the person into the
multong- community. trunks causing its
buhay. Since death for ruining
then, Apu the forest.
Induy has
returned to his
community to
frighten those
who would
ruin nature,
particularly
young Aytas
who dare to
wander in the
forest.

Apu Induy story is about a native Ayta named Apu Induy who lived and disappeared in Bangkal,
Abucay, Bataan, and Aytas considered him as multong-buhay which translates to Ayta that
dwells in the forest. Aytas have heard that Apu Induy dropped the person into the trunks
causing its death because of ruining the forest. Thus, Aytas believes that something terrible
might happen if people will ruin the environment.
Table 4: Description of the Intangible Cultural Heritage (ICH) of Ayta Magbukun – Kagun

ICH Related Summary of Culture- Stories/Narratives Significance

domains the element bearer/s and associated with
practitioner/s the element
of the
element

Kagun Oral Traditions The Kagun Kagunan is the The chieftain of the The kagun
and healing ritual term used for community refused ritual bears
expressions is practice the to get vaccinated important
through practitioners of claiming that the strands of
dance, song, the Kagun Kagun will only be significance in
and guitar their protection terms of
 music to evict ritual. against the virus, spiritual.
and remove and this may
evil spirits reduce her
from sick capability to treat
people. as one of the
Kagunans.

Aytas believes that bad spirit causes illness and by practicing “kagun” their healing ritual, it
helps to remove this evil spirit. They perform this ritual through dance, song, chant, and guitar
music to evict the evil spirits from sick people. Kagun is the good spirit that helps the kagunan of
the community to ward off such bad spirits. Moreover, Kagunans are the traditional healers of
the community that was acquired through the Pahakur ritual.

This Pahakur ritual is practiced when the member of the community declares to join the
kagunan and transfer this sacred practice. Consequently, not all the elders of the community
can practice this kagun because it is said to be sacred.
Table 5: Description of the Intangible Cultural Heritage (ICH) of Ayta Magbukun – Mamakan

ICH Related Summary of Culture- Stories/Narratives Significance

domains the element bearer/s and associated with
practitioner/s the element1ihy
of the
element

Mamakan Social Mamakan is This can be One member of The Mamakan

practices, an offering performed by the community ritual bears
rituals and ritual to anyone who who forgot to important
festive events acknowledge received a practice the strands of
and respect blessing. mamakan ritual significance in
the good before consuming terms of
spirits who the harvested spiritually.
takes care of honey eventually
their nature by got sick.
giving their
first harvest to
the Anito.

It is a ritual that aims to acknowledge the Anito or the good spirits who take care of their nature.
Aytas do this by offering a portion of their harvest and offering their gratitude towards the good
spirits and that discord with these spirits can lead to illness or misfortune. Additionally, it can be
practiced at anytime and anywhere depends on where they are, and what they were thankful
for. This practice can be performed by the individual who received the blessing, or by the eldest
member of a group.
Figure 2: This shows how the Ayta perform the Mamakan ritual

Table 6: Description of the Intangible Cultural Heritage (ICH) of Ayta Magbukun – Hayaw Bakulaw

ICH Related Summary of Culture- Significant Significance

domains the element bearer/s and flora/fauna
practitioner/s used/associated
of the element with the element

Hayaw Social Hayaw Hayaw Monkey The Hayaw

Bakulaw practices, Bakulaw or bakulaw is Bakulaw of
rituals, and Monkey Dance performed by Ayta
festive events is a way of the male Magbukun
expressing members of includes
appreciation Ayta significant
and respect for Magbukun strand: Social
the animals
who
considered as
their friends.

Aytas believes that their dance is linked with everything they do in the forest. “Hayaw Bakulaw”
or Monkey Dance” is one of their traditional dances as they consider monkeys to be their friends
as they frequently encounter them in the forest. This dance depicts or portrays the gestures and
movements of a monkey and they performed it because it is their way of showing appreciation
and respect for the animals. It has always been performed by male Ayta members at
gatherings, community programs, and/or festivals.
Table 7: Description of the Intangible Cultural Heritage (ICH) of Ayta Magbukun – Hayaw Pinanilan

ICH Related domains Summary of the Culture-bearer/s Significance

element and practitioner/s
of the element

Hayaw Social practices, It is also known as The practitioners The kagun ritual
rituals, and festive the Honeybee of this traditional bears important
Pinanilan events dance performed dance are strands of
by the Ayta commonly males. significance in terms
Magbukun to of spiritual as it aims
honor and thank to honor and thanks
their anitos for the their Anitos.
blessings they
have received
from nature.
Failing to perform
the ritual
associated with
this dance, known
as the
"Mamakan," will
result in
misfortune.

The Hayaw Pinanilan or the Honeybee dance is a traditional dance of the Ayta Magbukun of
Abucay that depicts the process of harvesting honey. It is a ritual dance aims to give thanks for
the blessing that they have harvested from the forest. It is also done to pay respect to the good
spirits who look after nature. This dance features movements that depicts the process of
harvesting honeybee from the forest.

Figure 3: This shows how the Ayta performs Hayaw Pinanilan

Table 8: Description of the Intangible Cultural Heritage (ICH) of Ayta Magbukun – Hayaw Pandyadyawu

ICH Related Summary of Culture- Stories/Narratives Significance

domains the element bearer/s and associated with
practitioner/s the element
of the
element

Hayaw Oral Hayaw It was practice Fish and Shrimp The “Hayaw
Pandyadyawu Traditions Pandyadyawu” by the female Pandyadyawu”
and is being elders of the is classified as
expressions performed by Ayta an Aesthetic
the female Magbukun type of
Aytas as the tribe. significance.
“Pandyadyawu”
can only be
enacted by
them. This
traditional
dance is
performed
alongside the
river wherein
they perform
their fish
gathering.

“Hayaw Pandyadyawu” is a traditional dance of the Ayta Magbukun in which they show the
tribe’s way of acquiring traditional foods caught in the freshwater areas from January to April.
Ayta Magbukun has been practicing this dance as they value their customs or nakagisnan in
which the elders especially the female ones, transmit this dance to the young members of the
tribe as they aim to preserve it.
Figure 4: This shows how the Ayta performs Hayaw Pandyadyawu
Table 9: Description of the Intangible Cultural Heritage (ICH) of Ayta Magbukun – Amba sa Patay

ICH Related Summary of Culture- Stories/Narratives Significance

domains the element bearer/s and associated with
practitioner/s the element
of the
element

Amba sa Oral Traditions This ritual is This ritual is Aytas believe that This practice
Patay and performed in performed by stepping on the bears
expressions Pahulu, the the widow and feet of the person important
bereaved selected family in front or when strands of
family will sit elders. The glance back, there significance in
on the floor to participation is someone who terms of
surrender the from the elders will die next. Aytas spiritual.
dead. They of the tribe is also believe that
perform rituals necessary to removing lice from
during and lead the chant the head during
after the before the the funeral will
funeral. Ayta ritual begins. cause it to multiply.
Magbukun
pray for the
dead member
of their tribe to
surrender it to
their God, Apo
Ha Libabu.

Aytas have a ritual during and after the funeral. They believed that if the Ayta dies and the body
is buried for five (5) days, the grieving family is not allowed to take a bath and must stay in their
home for five days. It depends on how long the dead had been buried in performing these
rituals. After a year, they will do pababang-luksa, which they called "Pahulu." The widow,
parents, and selected elders will proceed to the cemetery at 3:00 in the afternoon to bring the
deceased to the home where the Pahulu will be held. Aytas are carrying a torch, and the elders
must walk synchronously. They prepared a floor and called it "Ahay." The widow's clan will wait
in front of the deceased's house while chewing nganga and drinking red wine. When the group
from the cemetery arrives, the head of the tribe will ask permission to enter the house through
chanting and the family will respond through chanting as well. The bereaved family will gather,
and through this, they will surrender the deceased and declare that the widow may love again.

Table 10: Description of the Intangible Cultural Heritage (ICH) of Ayta Magbukun – Amba sa Kasal
 ICH Related domains Summary of the Culture-bearer/s Significance
element and practitioner/s
of the element

Amba sa kasal Oral Traditions and This ICH is way of The practitioners The Amba sa kasal
expressions the community and include the groom bears important
the clan of both and bride and their strands of
parties to accept relatives. Elders of significance in
the marriage. To the tribe participate terms of spiritual
pay respect and during the final as it aims to gain
gratitude between wedding the blessing from
the clans that will ceremony. their Anitos.
be reunited as a
family. Also, to
gain the blessing
of their Anitos to
bless the wedding
and the
relationship.

Ayta Magbukun wedding ritual/ceremony. This cultural practice included a variety of activities
and beliefs. The Ayta couple's marriage takes a week to complete due to the various rituals and
activities required for the marriage to be recognized both their family and God. The Magbukun
tribe, like many other indigenous tribes, practiced dowry in exchange for marriage.

Figure 5. Mapping the Intangible cultural heritage of Ayta Magbukun of Brgy. Bangkal, Abucay,
Bataan
Bangkal is an upland village in the Municipality of Abucay, Province of Bataan. It is located in
the western part of the province, northwest of the Municipality of Abucay. It is 14 kilometers
west of Calaguiman, 15 kilometers east of Abucay town plaza, and approximately 119
kilometers from Manila. The explanation of legends above is listed below.

Amba sa Kasal - The map showed where Amba sa Kasal is commonly performed. Amba sa
Kasal does not have a specific location where it is practiced because it is done in various
locations throughout the community. Kahal lango lango, as well as the fire dance, are performed
in the bride and groom's preferred location. Furthermore, the bride is bathed in the river.

Amba sa Patay – The map shows the location where Amba sa Patay can be performed. It has
no specific location because it is usually performed within the grieving family's home.

Apu Induy – The map shows the mountain where Apu Induy dwelled, which is still considered a
sacred place today.

Hayaw Bakulaw – The map shows the where Hayaw Bakulaw can be performed. This
performance has no specific location because it is commonly performed in their community or
wherever their festivals were being held.

Hayaw Pandyadyawu – The map indicates the river where they’re performing how they gather
fish.

Hayaw Pinanilan – The map reveals the location where Hayaw Pinanilan is performed which is
the forest where the beehive is located.

Kagun – The map presents the llocation where the Kagun can be practiced. It has no specific
location as it is commonly performed at a sick persons' home.

Mamakan - The map depicts a general place where Mamakan can be performed. The ritual can
be performed anywhere in the community, depending on where people are, what they are
doing, and what they are thankful for.

Discussion
Aytas have a rich culture and traditions, but one of the major threats in safeguarding it is the
issue of intermarried couples. Natives in the community are more likely to marry “unat,” or
individuals from outside their indigenous group, which has a detrimental influence on their
culture because some of them do not embrace it. According to Mallari (2017) [21], there are
assimilation for major issue: the younger generation has begun to show signs of a continuous
breakdown of their ethnic identity as a result of dispersion, intermarriage, and acculturation.
Furthermore, the Magbukun language is rarely spoken by the majority of the community's
younger generations. This has been one of the elders' major concerns as the loss of language
may lose their culture and the loss of culture may lose their cultural identity. As mentioned by
Asistio and Bueno (2019) [22], In terms of language neglect, the speakers of the language are
alienated from their own language.
However, despite the fact that their culture was challenged by various unfavorable
circumstances, Aytas still safeguards their cultures and traditions by passing it down directly to
the next generation. With the help of several government sectors and private institutions, the
lost language and culture are continuously being recovered. It is the ideal moment to rekindle
the beauty of Ayta Magbukun in Bataan (Perez, 2017) [23]. The Ayta Magbukun themselves are
making their own way towards saving their cultural identity. As a matter of fact, the Magbukun of
Bangkal have managed to coordinate with the government of Bataan to erect their very own
Bahay Wika. This achievement helps the elders to teach their language to the younger
generation as young as four years’ old which is the very foundation of their culture since it is
used in most of their rituals and cultural practices.

One of the mapped ICH was the Apu Induy. Elders and other members of the community
considered this story significant to them. They transmit this to the young people of Ayta
Magbukun to know part of their oral traditions. As stated by Abiog & David (2020) [24], oral
narratives have been around for a long time, and the elderly utilize them to share their own
stories and traditions with their children and grandchildren, ensuring that this will be
remembered by younger generations. In addition, the Ayta community also encourages them to
respect and give importance to their traditional beliefs as it is part of their cultural identity. Oral
narratives may also be utilized to learn about history, science and it is one of the most effective
ways to preserve a culture (Abiog & David, 2020) [24]. On the top of that, this folktale is
significant for the Ayta community and non-Aytas visiting the area to be cautious of their actions
and understand the prohibited behaviors for their own safety.

Despite the collective Ayta Magbukun experience of the efficacy of Western medicine and the
integration of its use, the Aeta maintains their traditional ethnomedical aetiology of illness known
as Kagun. Similarly, kagun healers recognize the efficacy of Western medicine for certain
symptoms of illness. A kagun, on the other hand, would not attribute illness to an infection, but
would rather explain symptoms as a spirit-induced ailment, (Balilla, V.S et al., 2014) [25].
Having said that, like the other indigenous people in the Philippines, Aytas want to maintain their
traditional healing practices despite the effect of modernization especially in the field of
medicine. In this practice, sick members of the community must undergo first to kagun ritual to
remove bad spirits before consulting medical experts if necessary. Ayta, if not preceded by a
kagun healing ritual, can be the cause of one's untimely death. The Aytas do not appear to be
afraid of medical diagnostic or therapeutic procedures as long as they are preceded by a kagun
ritual. However, it is not their first choice, and despite an increase in the availability of Western
medical treatment, the kagun remains the most convenient mode of treatment, (Balilla, V.S et
al., 2014) [25].

Moreover, in this research, one of the ICH documented was the Mamakan. Ayta Magbukun has
preserved their rich customs, beliefs, cultures, and traditions and their unique way of living
throughout the years. Mamakan is an offering ritual that aims to thank the Anito or the good
spirits who take care of their nature. They do this by offering a portion of their harvest and
offering their gratitude towards the good spirits. Anito is thought to live in both the physical and
metaphysical worlds, in rocks, trees, rivers, the underworld, clouds, and sometimes even their
nawini (the physical body of the Ayta) (Balilla et.al., 2014) [25]. Correspondingly, according to
Martinez (2019), the anito symbolizes nature spirits who live in certain locations inside the
community and beyond the borders of human settlement, particularly the mountains, and that
discord with these spirits can lead to illness or misfortune. It is a part of their self-identity,
beliefs, tradition, and way of living. The Aytas' belief in the anitos instills in them a sense of
environmental stewardship, as the anitos' homes must be respected and preserved (Martinez,
2019) [26].

Additionally, Aytas believes that their dance is linked with everything they do in the forest. They
only dance for what they live for. “Hayaw Bakulaw” or Monkey Dance” is one of their traditional
dances because they consider monkeys to be their friends as they frequently encounter them in
the forest. Aytas created this dance without the influence of other cultures or foreigners who
settled in the Philippines. This dance represents their way of life in the village, along the river,
and in the mountains, as well as their relationships with the environment. (David, 2013) [27].
They simply make sure that the traditional dances have something significant in their
surroundings.

Another traditional dance practice by the tribe was the Hayaw Pandyadyawu, Ayta Magbukun
respects their nature as well as their culture and tradition. Aytas mentioned that their steps are
all unique because this is just a representation of what they are doing. The steps of their dances
are most likely to imitate the activities they do for a living. (Patterson et.al, 2018) [28].

Ayta Magbukun also practiced Hayaw Pinanilan. The fact that this dance is still not yet forgotten
and still been practiced is proof that most of the Ayta Magbukun are continually living closely
with their nature. While the sole existence of this traditional practice signifies their appreciation
towards their natural environment. Likewise, paying respect and taking care of nature has been
widely practiced since it is their source of living. The belief mamakan which is a way of giving
back a portion of harvest as an offering for the anitos means that although modernization and
the influence of other cultural groups such as the unat are evident and widespread their
traditional religious beliefs could persist. The existence of these cultural dances could serve as
a mirror that reflects the cultural identity since these dances could tell stories through the
sequence of movements portrayed in the dance (Kadir, 2016) [29].

One of the ICH of the tribe was the Amba sa Patay. It is the ritual done by the tribe that includes
a lot of beliefs and myths. These days Aytas have many outside influences on their traditional
culture and lifestyle even in the funeral has its uniqueness unlike of several Filipinos. Pababang-
luksa it takes one year to become free and make decisions. Some Filipinos have their own
beliefs unlike the funeral of the Ayta.

Another mapped ICH was the Amba sa Kasal. Some of them member of the tribe is changing
religions but still pays respect and gratitude towards their God Apo Ha Libabu. The survival of
these practices signifies the continuous effort by the tribe itself in preserving their unique cultural
identity. Therefore, although change is inevitable, they have managed to adapt their culture so
that it could co-exist with the contemporary culture that is dominantly existing.

4. Conclusion

The study sought to uncover the stories behind the Ayta Magbukun tribe's traditions and map
their Intangible cultural heritage. The Ayta Magbukuns culture and traditions may be lost if these
intangible cultural heritages are not protected and transmitted. Further, the present study proved
that the elders are still intact with its rich culture, allowing the younger generations to be fully
aware of what this ICH are. Moreover, if their language is lost and forgotten, many intangible
cultural heritages associated with it will also vanish and if this language is lost, their chants,
rituals, songs, and tales will be ended up losing as well. This means that taking care of their
language and passing it on to the next generation of the tribe will help safeguard and enhance
their cultural heritage. In addition, most of the recorded intangible cultural heritage is also
related to their everyday life and nature, indicating that their ancestral domain plays a significant
role in the practice of these intangible cultural heritages and their relationship with their
environment illustrates how important their environment is to their way of life. The findings may
become a big help towards Education especially in the field of Social Studies because it
demonstrates the importance of culture to indigenous people, specifically the Ayta Magbukun
tribe. On the top of that, this study may compel people who are not members of the community
to respect the culture and traditions of the Ayta Magbukun tribe.
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