FINAL PROJECT - 3rd Version - ENRM221 PDF

Qualitative examination of cultural ecology and its implication to ecosystem conservation in Mag-aba,
Pandan, Antique Province, Philippines
Qualitative Examination of Cultural Ecology and its implication to mangrove

conservation in Mag-aba, Pandan, Antique Province, Philippines
John Carl T. Alonsagay
University of the Philippines - Open University (UPOU)
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CHAPTER I - INTRODUCTION
1.1 Introduction
Since the beginning of time, culture has been a very important aspect of human
life. Culture has been observed as a result of the environmental conditions in a
particular human settlement. Environmental determinism has been used to explain the
social organization and physical characteristics of populations (Keighren, 2015).
The locale of the research project, the coastal community of Mag-aba in the
northern tip of Panay Island in Central Philippines, which is largely dependent on its
marine natural resources (Mag-aba Mangrove Reforestation Project, 2018), has a
significant number of fishing traditions and beliefs that ensures the sustainability of
its local mangrove wetlands. The said traditions may have been rooted in one of its
local settings of the environment.
Due to its particular geographic location in the island, the community shares the
culture-based concept of mari-it o r translated as a pre-hispanic local term for
hich is defined as the communities’ special relationship with their
“danger”, w
environment. This sense of danger resulted to a deep respect for the unknown and has
developed into a set of beliefs and practices that led to environmental preservation
and protection (Magos, 1997).
Studying these human-environment interactions (HEI) through environmental

determinism and cultural ecology it may give light how the said environment molded
the following (1) livelihood, (2) beliefs, and (3) traditions as a form of adaptation.
1.2 Statement of the Study
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The objectives of the study are to examine environmental determinism and

investigate the local rituals, traditions and beliefs specifically the concept of mari-it i n
the area and how it conserves the local ecosystem. To further elaborate the study, this
paper aims to answer the following questions:
1. What are the specific beliefs/traditions that is closely involved in the local
environment (mangrove wetlands)?
2. What constitutes the cultural and non-cultural core of the Mag-aba community
based on the qualitative data gathered from the selected local informants?
3. What are the implications of the Mari-it b elief concept in the protection and
utilization of the ecosystem by the local community?
1.3 Objectives of the Study
Based on the questions provided, the following are the objectives of the study:
1. Identify the aspects of cultural ecology and environmental determinism in the
locale of the study.
2. Describe and examine the specific beliefs/traditions that is closely involved in
the local environment through interviews of identified elders in the area.
3. Show the implications of the Mari-it belief concept i n the protection and
utilization of the ecosystem.
1.4 Significance of the Study
The study’s assessment and examination of the human-environment interaction

particularly cultural ecology in the community of Mag-aba, Pandan, Antique,
Philippines will serve as a reference on how local community beliefs and practices
protect Mag-aba’s Mangrove Forest – one of the most significant mangrove wetland
areas in Antique Province.
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1.5 Scope and Limitations
The study only focused on discussing and examining the aspects of environmental
determinism and cultural ecology and did not elaborate further in some aspects of
human-environment interactions (HEIs).
Due to the non-existence of written or any artifacts to support the investigation of the
subject of this study, the researcher has to rely with oral accounts and retrieved
qualitative data through a series of person-to-person interviews. The identified
individuals for interview are those residents aged 50 years old and above, a native
resident of the community nearby the wetland area, and is knowledgeable of the local
cultural practices and beliefs.
The concept of mari-it, in this study focused only in the wetland areas of Mag-aba,
contrary to other studies which further reviewed the concept’s attribution on the
Mag-aba community’s belief in the rainforest (specifically Mt. Mab-o) and the lawod
(deep sea).
Another limitation for this paper is the time, with only two to three months of
research work. Most of the related literature for this study were found from the world
wide web and online resources.
1.6 Definition of Local Terms
The following local terms mentioned in this study are translated in layman’s
language, from Kinaray-a to English, for better understanding.
Kinaray-a / Local Term English Translation/Meaning
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Bakhaw A local term for a mangrove. It is

derived from the Bahasa Malay word,
“Bakau” . If referred to the forest, it is
called as “Bakawan”.
Kaidadalmun A local term for the “spirits of the

underworld”.
Katung-gan A local term for the coastal wetlands

composed of nypa, mangrove trees and
other mangrove associates.
Ma-aram A local term for shamans or traditional

medicine man. Other terms used are:
Bot-bot and Manugbulong.
Mala-in A local term for “malevolent spirits”.
Mari-it Magos (1997) defines the word as a

culture-based concept from Panay Island
that defines the communities’
relationship with their environment. If
literally translated, it may mean,
“dangerous”, “unknown” or “terra
incognita” (in Latin - unknown land).
Tumanduk A local term for “a person who is a

native of a place”.
CHAPTER II - REVIEW OF RELATED LITERATURE
2.1 Theoretical Illustration
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2.2 Related Literature
2.2.1 Environmental Determinism
As mentioned by Briney (2019), environmental determinism is an old school of

thought that believes that the environment, specifically its physical factors such as
landforms and climate. Environmental determinism argues that the environment’s
physical characteristics have a significant impact on the human inhabitants in the area.
Environmental determinism, as a theory, has been used to be the primary

theoretical background in this paper due to the fact that environmental determinism
provides a fit view that the belief systems developed in the locale of the study was due to
the topography of the area. Just as stated by Frenkel (1992), that although environmental
determinism is an old and discarded theory, environmental determinism still provides a
theoretical background for varied studies in sociology and ecology.
2.2.2 Belief Concept of Mari-it
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Mari-it, as defined by Magos, (1997) is a belief concept shared by the people of

Panay Island. The belief is primarily based on deep respect and fear of the unexplored
and unknown environment. It is considered as a well-built worldview culture of the
people of the island.
Environments that are considered “mari-it” are usually forested lands in the
mountains, wetlands, and also the deep seas. In order to utilize these resources, rituals
and prayers must be made. According to Ushijima & Zayas (1994), various traditional
beliefs and practices are invoked by the fisherfolks to secure safety from the dangers
posed by the mari-it environment. For a community that still practice such folk beliefs,
rituals are a necessity. A samba i s described as a community rite that performed annually
by a group of ma-arams (medicine men or shamans). The ritual is to befriend malignant
spirits that may cause harm and bad luck to the locals. This belief system itself later
became a major factor for preservation and protection of the local environment.
2.2.3 Cultural Ecology
Frake (1962) explained that the study of cultural ecology is the study of the role
of culture as a dynamic component of any ecosystem of which man is a part. In this
paper, prevalent belief system (mari-it) in the local of the study is being analyzed as a
cultural process. This was included in the definition of cultural ecology in Joralemon
(2017) p. 165 that cultural ecology is a form of human adaptation that either involves
biological and cultural processes.
Rambo (1983) stated that cultural ecology, as provided by his model, that
ecological influences from the natural environment and cultural traits diffused from other
societies create a combination of core and non-core elements of culture. This
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differentiation is respectively labelled as “cultural core” (i.e. population patterns,

economic organization, and exploitative technology) and the “non-core elements of
culture” (i.e. language, religion, art, and values).
Figure 1. Cultural Ecology Model from Rambo (1983).
2.2.4 Sacred Natural Sites as Environmental Protectors
Undocumented sacred natural sites such as the one mentioned in this study
contributes to further study of bioculturalism. According to Tsewang et al. (2018), is the
acknowledgement of that biological diversity is linked with cultural diversity in language,
knowledge, practices and that thus sustaining both is necessary for ecological and cultural
well-being.
Varied case studies such as that of Gu & Chen (2011) regarding their study sacred
forest groves in Yunnan Province in Southwest China, provided basic insights on how
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these sacred sites play a significant but an indirect role in environmental preservation and
conservation.
CHAPTER III - METHODOLOGY
3.1 Research Design and Methodology
The study employed qualitative research design since the outputs presented are in
narrative explanation. Ethnography is used in this qualitative research to accomplish the
study. Ethnography is a type of qualitative research that gathers observations, interviews,
and documentary data to describe and produce a detailed accounts of different social
phenomenons (Reeves et al., 2013).
3.2 Ethical Consideration
Ethics was observed in the implementation of the research design. The

respondents chosen for the study through purposive sampling were reviewed and were
requested with consent prior to the interview. All of the informants’ privacy regarding
their personal data is ensured during the implementation of the study.
3.3 Respondents
The respondents for the study are generally the residents of Brgy. Mag-aba,
Pandan, Antique. The study used purposive sampling in order to choose the respondents.
Purposive sampling involves identifying and selecting individuals or groups of
individuals that are especially knowledgeable about or experienced with a phenomenon
of interest (Cresswell & Plano Clark, 2011). The following criteria is used to identify the
informants for the study:
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● Aged 50 years old and above

● Long-term resident of Mag-aba
● Residence is located nearby the river / mangrove wetland area
● Knowledgeable about the local mari-it b elief system
3.4 Data Gathering Tool
The study used a researcher-made questionnaire to gather qualitative data after

purposive sampling. The questionnaire included questions and items for the informants’
personal profile, social status, type of livelihood, basic understanding of the mari-it
beliefs and practices, and knowledge about Mag-aba’s Mangrove Forest.
3.5 Data Collection Procedures and Analysis
Three sets of questions were provided to the selected informants, questions in Set
1 focus on demographic profile; Set 2 asks on the informants’ primary knowledge of the
local concept of mari-it and their other knowledge about it; and Set 3 asks the informants’
perception of the local mangrove forest. Questions were provided in local language
(Kinaray-a). The conduct of interviews were scheduled ahead with consent to the
informants. The interviews were audio-recorded and were later reviewed to check
completeness and clarity. All of the audio interviews were transcribed and translated
from the local language (Kinaray-a) to English. Thematic analysis was employed for the
organization of the responses. This includes the process in coding descriptive labels,
which according to Roper & Shapira (2000 p. 570), is the collection of written words that
must be grouped into meaningful categories of descriptive labels, then organized to
compare, contrast and identify patterns.
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CHAPTER IV - FINDINGS AND DISCUSSION
4.1 Qualitative Data
A survey among the selected participants of the study were conducted through an
interview. The purposive sampling resulted in the identification of 10 informants based
on a researcher-made criteria. The qualitative data gathered were organized and analyzed
through thematic analysis.
The following questions are asked to the respondents through a questionnaire:
1. Do you believe that the mangrove forest in Bugang is mari-it? I f Yes,

what are those beliefs and practices that you know?
2. How do you perceive the mangroves in Bugang?
Table 1. Demographic Profile of the Respondents
Informants Age Sex Livelihood Years of

Residence in
Mag-aba
Informant 1 64 Female Housewife 64
Informant 2 75 Female Nipa Weaving 75
Informant 3 50 Male Fishing/Farming 50
Informant 7 50 Male Housewife 50
Informant 8 88 Female Carpentry 88
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Informant 9 65 Female Nipa Weaver 65
Informant 10 60 Male Fishing/Shaman 30
Table 2. The mari-it concept, belief and practices in Mag-aba Mangrove Forest
Responses Codes Themes
Informant 1: Every time there was a big Folk Fishing RITUALS
catch, fishermen used to bring their extra Practices
catch to be offered to the place called
pal-he – this name refers to a big stone, the
place where the spirits that guard the place
reside. This practice is called panghatud.
The kaidadalman, like the pal-he, is also a
place of spirits but this is found in the deep
rivers of Bugang.
Informant 2: Pal-he is a very sacred

place before, even now. This is the place
where the malain resides or the spirits
guarding the place. Panghatud is an old Folk Fishing RITUALS
practice to please these spirits. This is done Practices
by offering gifts or alay t o the malain
guarding the place. The offering is being
placed above a large stone, the pal-he.
Informant 3: When I was young,

fishermen used to offer their extra catch to Punishment by the BELIEF
the malain o r the spirits living in pal-he. Spirits
This tradition is slowly forgotten because I
can barely see people or fishermen give
offering to the place. This angered the
spirits in local words – panghalit, the
reason why fishermen can barely have a
big catch because of these furious beings.
The place where the bakhaw g rows is also
a sacred place, the reason why no person
attempts to exploit the place.
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Informant 4: In my time, older people Punishment by the BELIEF

strongly believe that there are spirits Spirits
guarding the place of Bugang. And people
on those times strictly practice different
beliefs and traditions, this is in order not to
anger the spirits and in return, give them a
bountiful catch this practice is called,
panghatud. The offering is being placed on
a big rock called pal-he, b ecause it was
believed that this is where the spirits or in
local name – malain l ive. If the people
forgot to offer extra catch to the spirits,
fishermen got small or even no fish to
catch, people of the place became sick and
others if not fortunate enough, some people
die. This is called: “panghalit kang mga
malain” in local words. This is the time
when the people have to consult a maaram
or shaman to make peace offering to the
spirits, this is to offer a live chicken to the
place, or the pal-he.
Informant 5: Palhe is a sacred place. A Animism BELIEF

place for centuries-old mangrove trees.
This place is very respected by the people,
especially the elders. People used to
depend on maarams or shamans in making
negotiations with the place for a bountiful
catch for example. For this to happen
people bring offerings to the place to
please the spirits residing the place, this
practice is called, panghatud o r hatdan
eans to bring or to offer.
which m
Informant 6: It was practiced long ago,

the panghatud o r the offering of extra fish
from the fish catch, as a way to appease the Folk Fishing RITUALS
spirits of Bugang, and it is placed at the top Practices
of the pal-he. Pal-he is a large stone,
believed to be the home of the malain o r
the spirits. The offering is practiced every
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time there was a bountiful fish catch.

Before, there was an old woman who
offers hikot (food offering) to the pal-he
every year, b ut after she passed away, that
tradition has been long forgotten.
Informant 7: It used to be a tradition of Animism BELIEF

the elders to give respect and offering to
the pal-he – a large stone that serves as an
offering table for the malain or the spirits
guarding the place.
Informant 8: In my time, it was practiced Folk Fishing RITUALS

that every time the fishermen had a good Practices
catch they bring an offering to the pa-lhe
as a form of thanksgiving and respect to
the spirits residing the place. In return, the
spirits give them a bountiful catch the next
time they go fishing.
Informant 9: It was a practice before, that

fishermen offer extra catch to the spirits in Practical Belief ECOLOGICAL
pal-he, but, for me, it was not because of VALUE
the spirits that guard the place the reason
of preservation of mangroves and other
natural resources here in Bugang, it was
because of the people guarding the place.
Informant 10: It’s true that the Pal-he,

when we ask the elders, it’s like their Folk Fishing RITUALS
(spirits) city. It depends with the believers Practices
and non-believers. The Tumanduk o f
Mag-aba believes in Mari-it and its other
practices and beliefs. When it comes to
alay, what I experienced there is, for
example there is netting, fishing vessels,
when there is poor fish catch in netting or
when they catch some big fish such Mamsa
or Tanige, they roast it and they bring it to
the pal-he. T hey usually bring it around the
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evening at 7:00 PM. They do the rites in

the evening so it could be solemn or silent.
All of the fisherfolks usually go there to
the pal-he. Pal-he is large rock structure in
the middle of the mangrove forest. There
are two ways to climb it. There’s on the
front and the back. The one on the top has
a flat area. They usually call me to do the
Sagda, we usually do it on the top of the
rock. Sagda r efers to the food or things that
you offer for the rites. The fisherfolks
encircle the sagda and the Maaram do the
rites.
Table 3. Perception of Mangroves (Bakhaw) in the community.
Responses Codes Themes

Informant 1: Bakhaw i s the local name of
mangroves. This serves as a hatching Awareness of ECOLOGICAL
ground for small fish. Biological Value VALUE
Informant 2: To avoid these things to

happen, the best thing to do is to consult a Animism BELIEF
maaram or a shaman first before cutting
down the mangroves for important uses.
Informant 3: The place where the bakhaw Animism BELIEF

grows is also a sacred place, the reason
why no person attempts to exploit the
place.
Informant 4: Bakhawan i s also a place of

spirits. It is also a place for fish and even Awareness of ECOLOGICAL
birds. In order to cut down some bakhaw Biological Value VALUE
for some very important purposes, a
maaram should be consulted.
Informant 5: Mangroves are locally

known as bakhaw. P eople of my time are Awareness of ECOLOGICAL
already thankful for these mangroves for Biological Value VALUE
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they serve as a breeding place for so many

species of fish, not only this, this is also
became a habitat for different kinds of
birds. Bakhaw a lso serves as a barrier
against strong waves.
Informant 6: The bakhaw or the

mangroves for me, serves as a breeding Awareness of Fish ECOLOGICAL
place for some species of fish from the sea Breeding Grounds VALUE
such as Mamsa and Bangros.
Informant 7: Mangroves serves as

nesting or breeding grounds for fish that Awareness of ECOLOGICAL
we catch from both the river and the sea Biological Value VALUE
and also for the Talabong a nd Dakit.
Informant 8: The Bakhaw o r the Bakawan

are very important. The Tumanduk s hould Awareness of ECOLOGICAL
know the value of these mangrove forests. Biological Value VALUE
If we lose it, we will lose our food, our
home, and our culture as people of
Mag-aba.
Informant 9: Bakhaw and the Katunggan,

aside from being a home to various Source of Natural ECOLOGICAL
animals. It provides us with important Resources VALUE
resources, with respect of course to the
Tag-lugar and the Pal-he.
Informant 10: Mangroves are very Awareness of ECOLOGICAL

important, they provide shelter for fish and Biological Value VALUE
as well as food.
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Figure 2. Map of Mag-aba Mangrove Forest including the informants’ residence and the
location of the Sacred Pal-he (Google Earth, 2019).
4.2 Discussion
Coding has been employed for easier identification of the narrative responses by
the informants. The qualitative data collected showed varied responses that the study
classified into three themes:
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Table 4. Organization of codes and themes of the qualitative data.
THEMES
RITUALS BELIEF ECOLOGICAL VALUE
Folk Fishing Practices Punishment by the Awareness of Biological Value

Spirits
Animism Awareness of Fishing Grounds
Source of Natural Resources
Practical Belief
4.2.1 The mari-it concept, belief and practices in Mag-aba Mangrove Forest
Most of the informants, whom are mostly wives of local fisherfolks and are native
residents of Mag-aba, provided their affirmative view of the mari-it concept and the
he pal-he, a sacred rock in the middle of the mangrove forest,
sacredness of the pal-he. T
he
is identified to be the central figure of the community’s local concept of mari-it. T
animist rituals that follow these beliefs are known locally as the pang-hatud o r alay. T
his
includes a group of fisherfolks to be led by a community ma-aram (local shaman) to the
rites. The hikot ( offering) includes rice in banana leaves, saltwater fish or sometimes pork
and a carved humanoid figure (anito). The group performs the rites at the top of the
pal-he and sits in circle form. The hikot is placed in the middle and the ma-aram
performs a prayer calling the tag-lugar of their offering rites. The rites are performed in
either two of the following situations: (1) The local fisherfolks had a huge amount of fish
catch and therefore they have to offer gratitude to the spirits or (2) Prior to fishing or in
the event of frequent poor fish catch, the fisherfolks conducts a pang-hatud or alay.
Another form of animist ritual was also mentioned in one of the responses localled called
nlike the pang-hatud or alay to the pal-he, it is performed in the seaward area
samba. U
of the wetland or the outskirts of the mangrove forest known to have a sandbar across the
Bugang riverbank. The ritual is performed with the ma-aram a nd a group of followers,
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performing a ritual feast and a prayer appeasing the spirits of the mangrove forest. The
ritual is done in the first months of the year. Based on the qualitative data provided, local
residents consider samba a s an extinct tradition. These rituals are either identified in the
codes, Animism o r Folk Fishing Practices.
The qualitative data showed that their belief is stemmed on fear of repression or
avoiding the exploitation of the area, the residents also renders deep respect to the forest
to avoid pang-halit o r simply called as halit - a local term for the repression/revenge of
the tag-lugar o r the guardian spirits of the forest. These responses are identified through
the code, Punishment by the Spirits.
All of the informants provided almost the same concept of responses, further
verifying the local concept of mari-it a nd its relation to the sacredness of the pal-he.
However, Informant 9 responded otherwise, she narrated that she no longer believes in
such local traditions and reiterated that it is the local community that preserves the
mangrove forest. This response is identified through the code, Practical Belief.
4.2.2 Perception of Mangroves (Bakhaw) in the community
Most of the informants provided affirmative view of the vital role that the
mangrove forest have in their community. Informants provided narratives that basically
explain the importance of mangroves as hatching ground and habitat for fish. The
narratives also stated that the local mangroves serve as shelter and breeding grounds for
other fauna such as the Talabong (Egret) and the Dakit (Philippine Duck), which are
endemic in the area. These responses are identified through the code, Awareness of
Biological Value.
However, some informants have still associated their perception of the Bakhaw to
their animist beliefs and practices. One informant narrated that in order to cut down a
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mangrove tree in the area, one must consult ma-aram t o avoid halit by the tag-lugar.
Another informant strongly believes in the sacredness of the mangrove forest because of
the pal-he a nd thus, it must not be disturbed. These responses are identified through the
code, Animism.
In addition, an informant simply narrated that the mangroves provide breeding

grounds for specific species of fish such as mamsa (Giant Trevally) and bangros
(Milkfish). This response is identified through the code, Awareness of Fish Breeding
Grounds.
4.2.3 Specific beliefs and traditions in Mag-aba Mangrove Forest
Based on the qualitative data collected, the following are the identified beliefs and
traditions closely associated with the Mag-aba Mangrove Forest:
Halit or Pang-halit A local term for “sickness” or “bad luck

[Ritual/Tradition] as a result of revenge or punishment by
the spirits” if disturbance or exploitation
of a mari-it a rea is done.
Hikot A local term for the offering (i.e. food,

live chick / rooster, anito)
Pang-hatúd o r alay If translated literally it means, “to bring

something”. In the context of this study,
it is used as a term bring an offering to
the spirits.
Pal-he a sacred rock in the middle of the

Mag-aba mangrove forest known to be a
place for rituals, where local fisherfolks
offer roasted saltwater fish/pork, rice
and carved wooden humanoid figures to
appease the spirits of the forest to give
them good fish catch and safety.
Samba A local term for “worship”. In the
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context of this study, it is used as a term

referring to an old practice of rituals by
shamans at the sandbar riverbank area of
Mag-aba.
Tag-lugar A local term for the “guardians” or

“owners of the unknown land”. It is
believed that they inhabit the trees of the
mari-it and should not be disturbed.
CHAPTER V - CONCLUSION AND RECOMMENDATIONS
5.1 Conclusion
5.1.1 Cultural Core and Non-Core Elements of the Mag-aba Community
As mentioned by Rambo (1988) in his model of the theory of cultural ecology

based on Julian Steward’s pioneering studies on the theory, he suggests that ecological
influences from the natural environment and cultural traits diffused from other groups
creates a fusion of core and non-core elements of culture. This fusion according to
Rambo, determines how a society behaves and names it the “sociopolitical system”
(Malayang, 1999).
Following the cultural ecology model, exploitative technology and economic

organization are the two cultural cores exhibited in the Mag-aba community. The
abundant marine resources of the community becomes a major source of food and
livelihood for the local community. This requires the community to organize fishing
groups locally known as “Buso” (economic organization) and the use of indigenous
fishing tools locally known as “Pala-an”, made of bamboo and coconut trunk, and its
spathe (exploitative technology).
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The belief on mari-it a nd its animist practices as a result of it, are the non-core
elements. The community adopts the belief of mari-it due to its geographical location
(Antique and neighboring Aklan province) which also shares this indigenous belief
(Magos, 1997). In an indirect way, it is a form of adaptation by the community to control
the exploitation and utilization of its marine resources.
5.1.2 The concept of Mari-it a nd its role in the protection and utilization of the
Mag-aba Mangrove Forest
The concept of mari-it, as expressed in the narratives of the informants, serves as
a hindrance for excessive exploitation of resources due to its designation of the mangrove
forest as “sacred”. It also defines the community’s standard norms and taboos on how to
use these resources. It discourages the community from creating any form of disturbance
in the area because of their fear of halit b y the tag-lugar. H
ence, this deep respect to the
area resulted to biological preservation, creating a safe haven for marine and avian fauna
to breed and shelter.
The Mag-aba Mangrove Forest, as of recent research studies is home to 17 species

of mangrove and mangrove associates (Bolivar & Sadaba, 2018) and several endemic
wildlife species such as the vulnerable Philippine duck (Anas luzonica) (Department of
Environment and Natural Resources, 2019).
5.1.3 Symbolic Meaning and Ecological Value
It is worthwhile to note that the culture-based belief concept of mari-it i n

Mag-aba has two dimensions to further discuss on: its symbolic meaning and ecological
value.
a. Symbolic Meanings - Like most indigenous cultures and knowledge in

Panay, the Mari-it b elief r evolves around the natural environment or
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literally translated as “Palibot” in Kinaray-a language. However, as

previously discussed, the mari-it version of Mag-aba revolves around the
pal-he. T he rock where offering rituals and prayers are held, serves as a
“communication point” between the humans and the spirit world, as
concluded based on the narratives provided by the informants. During the
ritual, saltwater fish are the usual food offerings in which fisherfolks eat
together at the top of pal-he, i t is considered a taboo to waste food during
this ritual, which is usually done every time the local fisherfolks had a
huge fish catch or appeasing the spirits for safe fishing trips. This tradition
of frugality and gratitude is therefore exhibited on the belief of mari-it.
b. Ecological Value - One of the interesting findings of this study is

repetitive narration on the belief of informants on the Mag-aba mangroves
vital importance to fish catch. As stated by one of the informants,
saltwater fish are the frequent food offering during the rituals in the
pal-he. I t is interesting to note that some of these fish species are
anadromous (fish born in freshwater and spends much of its life and the
sea, then returns to fresh or brackish water to breed). The mari-it belief,
just like other folk beliefs, have its own scientific characteristics that this
study has not yet been investigated further.
5.2 Recommendations
As human-made climate change worsens in this current time, indigenous forms of

adaptation and local knowledge of the ecosystems are deemed necessary. It is imperative
that local policy-makers and community leaders create mechanisms to promote these
indigenous forms of knowledge and to review how local environmental management
policies must be formulated, to put the community’s culture and traditions in context.
Due to the limited amount of time during the conduct of this study, the researcher
also highly recommends, to further analyze in-depth the concept of mari-it through
23
investigation of surviving oral traditions and how it worked in the aspect of cultural
diffusionism.
REFERENCES
Alpha Team Organization-ATO, Inc. (2018). Mag-aba Mangrove Reforestation Project (Oct
2018). Mag-aba Mangrove Reforestation Project (Oct 2018)( 1st ed., pp. 1–46). Pandan,
Antique. Retrieved from
https://issuu.com/alphateamorg/docs/ato_-_mag-aba_mangrove_reforestatio
Briney, A. (2019). What Is Environmental Determinism? Retrieved November 25, 2019,

from https://www.thoughtco.com/environmental-determinism-and-geography-1434499.
Bolivar, L. & Sadaba, R.B. (2018). Mag-aba Mangrove Community Structure Study.
University of the Philippines Visayas
Cresswell, J. W., & Plano Clark, V. L. (2011). Designing and conducting mixed method
research. 2nd Sage. Thousand Oaks, CA, 2011.
Department of Environment and Natural Resources. (2019). Narrative Report on the Conduct
of Rapid Wildlife Assessment of the Proposed Wetland Area/Site at Brgy. Mag-aba,
Pandan, Antique. Narrative Report on the Conduct of Rapid Wildlife Assessment of the
Proposed Wetland Area/Site at Brgy. Mag-aba, Pandan, Antique( pp. 1–12). Culasi,
Antique.
Frake, C.O. (1962). Cultural Ecology and Ethnography. American Anthropologist, 64( 1),
new series, 53-59. Retrieved from www.jstor.org/stable/666726
Frenkel, S. (1992). Geography, Empire, and Environmental Determinism. Geographical

Review, 82(2), 143-153. doi:10.2307/215428
Gu, H., & Chen, X. (2011, June 24). Sacred Groves Sustain Bio-cultural Richness in Yunnan
Stone Forest. Retrieved from
https://ourworld.unu.edu/en/sacred-groves-in-yunnans-stone-forest.
Keighren, I. M. (2015, March 12). Environmental Determinism. Retrieved from

https://www.sciencedirect.com/science/article/pii/B9780080970868720162.
Malayang, B. (1999). Socio-Cultural Principles of Human-Environment Interactions.

Diliman, Quezon City: University of the Philippines Open University
24
Magos, D. A. P. (1997). The Concept of Mari-it (Dangerous Zones) in Panaynon Worldview

and Its Impact on Sustainable Human Development. Retrieved November 8, 2019, from
https://www.seameo.org/vl/library/dlwelcome/publications/ebook/jasper/series5.htm.
Rambo, T. A. (1983). Conceptual approaches to human ecology. Conceptual approaches to

human ecology( pp. 1–37). Honolulu, HI: East-West Environment and Policy Institute.
Retrieved from https://scholarspace.manoa.hawaii.edu/handle/10125/21316
Reeves, S., Peller, J., Goldman, J., & Kitto, S. (2013). Ethnography in qualitative educational
research: AMEE Guide No. 80. Medical teacher, 35( 8), e1365-e1379.
Roper, J. M., & Shapira, J. (2000). Ethnography in nursing research (Vol. 1). Sage.
Ushijima, I., & Zayas, C. N. (Eds.). (1994). Fishers of the Visayas. CCSP Publications,
College of Social Sciences and Philosophy, University of the Philippines.
25
APPENDIX
A. Questionnaire Sheet for Informants
26
B. Photos during conduct of interviews
27
28

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Qualitative examination of cultural ecology and its implication to ecosystem conservation in Mag-aba,

Pandan, Antique Province, Philippines

Qualitative Examination of Cultural Ecology and its implication to mangrove

John Carl T. Alonsagay

University of the Philippines - Open University (UPOU)

Studying these human-environment interactions (HEI) through environmental

1.2 Statement of the Study

The objectives of the study are to examine environmental determinism and

1.3 Objectives of the Study

1.4 Significance of the Study

The study’s assessment and examination of the human-environment interaction

1.5 Scope and Limitations

1.6 Definition of Local Terms

Kinaray-a / Local Term English Translation/Meaning

Bakhaw A local term for a mangrove. It is

Kaidadalmun A local term for the “spirits of the

Katung-gan A local term for the coastal wetlands

Ma-aram A local term for shamans or traditional

Mala-in A local term for “malevolent spirits”.

Mari-it Magos (1997) defines the word as a

Tumanduk A local term for “a person who is a

CHAPTER II - REVIEW OF RELATED LITERATURE

2.1 Theoretical Illustration

2.2 Related Literature

2.2.1 Environmental Determinism

As mentioned by Briney (2019), environmental determinism is an old school of

Environmental determinism, as a theory, has been used to be the primary

2.2.2 Belief Concept of ​Mari-it

Mari-it,​ as defined by Magos, (1997) is a belief concept shared by the people of

2.2.3 Cultural Ecology

differentiation is respectively labelled as “cultural core” (i.e. population patterns,

Figure 1. ​Cultural Ecology Model from Rambo (1983).

2.2.4 Sacred Natural Sites as Environmental Protectors

CHAPTER III - METHODOLOGY

3.1 Research Design and Methodology

3.2 Ethical Consideration

Ethics was observed in the implementation of the research design. The

● Aged 50 years old and above

3.4 Data Gathering Tool

The study used a researcher-made questionnaire to gather qualitative data after

3.5 Data Collection Procedures and Analysis

CHAPTER IV - FINDINGS AND DISCUSSION

4.1 Qualitative Data

The following questions are asked to the respondents through a questionnaire:

1. Do you believe that the mangrove forest in Bugang is ​mari-it? I​ f Yes,

Table 1. ​Demographic Profile of the Respondents

Informants Age Sex Livelihood Years of

Informant 1 64 Female Housewife 64

Informant 2 75 Female Nipa Weaving 75

Informant 3 50 Male Fishing/Farming 50

Informant 4 93 Female Housewife 93

Informant 5 78 Female Housewife 78

Informant 6 69 Female Housewife 69

Informant 7 50 Male Housewife 50

Informant 8 88 Female Carpentry 88

Informant 9 65 Female Nipa Weaver 65

Informant 10 60 Male Fishing/Shaman 30

Responses Codes Themes

Informant 2: ​Pal-he ​is a very sacred

Informant 3: When I was young,

Informant 4: In my time, older people Punishment by the BELIEF

Informant 5: ​Palhe ​is a sacred place. A Animism BELIEF

2.2.2 Belief Concept of Mari-it

Mari-it, as defined by Magos, (1997) is a belief concept shared by the people of

Figure 1. Cultural Ecology Model from Rambo (1983).

1. Do you believe that the mangrove forest in Bugang is mari-it? I f Yes,

Table 1. Demographic Profile of the Respondents

Informant 2: Pal-he is a very sacred

Informant 5: Palhe is a sacred place. A Animism BELIEF

Informant 10: It’s true that the Pal-he,

Table 3. Perception of Mangroves (Bakhaw) in the community.

Informant 3: The place where the bakhaw Animism BELIEF

Informant 4: Bakhawan i s also a place of

Informant 6: The bakhaw or the

Informant 8: The Bakhaw o r the Bakawan

Informant 9: Bakhaw and the Katunggan,

Table 4. Organization of codes and themes of the qualitative data.

Pang-hatúd o r alay If translated literally it means, “to bring

It is worthwhile to note that the culture-based belief concept of mari-it i n

literally translated as “Palibot” in Kinaray-a language. However, as

Frenkel, S. (1992). Geography, Empire, and Environmental Determinism. Geographical

Rambo, T. A. (1983). Conceptual approaches to human ecology. Conceptual approaches to