Aklan is a province in the Philippines located in the Western Visayas region.

Its capital is Kalibo. The province is situated in the northwest portion of Panay
Island, bordering Antique to the southwest, and Capiz to the east. Aklan faces the
Sibuyan Sea and Romblon province to the north.
The Aklanon people are part of the wider Visayan ethnolinguistic group,
who constitute the largest Filipino ethnolinguistic group.
Aklanon (Akeanon) is a regional Visayan language spoken in the province
of Aklan on the island of Panay in the Philippines. Its unique feature among other
Visayan languages is the close-mid back unrounded vowel [ɤ] occurring as part of
diphthongs and traditionally written with the letter E such as in the name Akeanon
(Aklanon). However, this phoneme is also present in sister Philippine languages,
namely Itbayat, Isneg, Manobo, Samal and Sagada.
The Malaynon dialect is 93% lexically similar to Aklanon and retained the
"l" sounds, which elsewhere are often pronounced as "r".
Ibayjanon (Ibajaynon) dialect has shortened versions of Aklanon words.
The Aklanons comprise the majority in Aklan and share the province with
the Ati, Karay-a, Hiligaynon, and Capiznon. Most of the Aklanons are Roman
Catholics, for whom Christian festivals such as Lent and Christmas are of great
importance. They regard the Santo Niño (Holy Child Jesus), a Catholic icon, as a
very important cultural symbol.
History
The Aklanons are descendants of the Austronesian-speaking immigrants
who came to the Philippines during the Iron Age. They got their name from the
river Akean, which means where there is boiling or frothing.
Aklan, originally known as Minuro it Akean, is considered to be the oldest
province in the country and is believed to have been established as early as 1213
by settlers from Borneo. According to the tales of the Maragtas, Aklan once
enjoyed primacy among the realms carved out in Panay by the 10 Bornean datus.
These datus, after fleeing the tyranny of Rajah Makatunaw of Borneo, purchased
the island from the Ati King Marikudo. They then established the sakup (states) of
Hamtik, Akean (which includes the Capiz area), and Irong-irong, cultivated the
land, and renamed the new nation as the Confederation of Madya-as (Madjaas).
The datus supposedly landed in Malandog, Hamtik, where a marker
commemorates the event which is reenacted in the Binirayan (literally, "place
where the boats landed") Festival.
Tradition holds that the first ruler of Aklan was Datu Dinagandan who was
dethroned in 1399, by Kalantiaw. In 1433, Kalantiaw III formulated a set of laws
that is known today as the Code of Kalantiaw. William Henry Scott, a well-known
American historian, later debunked the Code of Kalantiaw as a fraud. However,
many Filipinos, including Aklanons and other Visayans continue to believe this
legend as true.
The capital of Akean changed several times. Towards the end of the 14th
century, Datu Dinagandan moved the capital from the present Batan, which was
captured in 1399 by Chinese adventurers under Kalantiaw. Kalantiaw established
then a dynasty but it prematurely ended when his successor, Kalantiaw III, was
slain in a duel with Datu Manduyog, the legitimate successor to Datu Dinagandan.
When Manduyog became the new ruler, he moved the capital back to Bakan
(ancient name of Banga) in 1437. Several datus succeeded Manduyog and when
Miguel Lopez de Legaspi landed in Batan in 1565, Datu Kabanyag was ruling
Aklan from what is now the town of Libacao.
During the Spanish era, Aklanons were generally peaceful and did not revolt
against Spanish rule in the area. However, the situation changed when two
Aklanons, Francisco del Castillo and Candido Iban, joined the Katipunan with the
intention of regaining the independence of Aklan along with the rest of the
Philippines. Both were successful in ridding the area of Spaniards.
In 1942, the Japanese invaded Aklan during World War II and in 1945,
combined Filipino and American army along with Aklanon guerrillas liberated
Aklan during the war in the Pacific.
Aklan became an independent province through Republic Act No. 1414
signed by Philippine President Ramon Magsaysay on April 25, 1956, separating
Aklan from Capiz. The original towns were Altavas, Balete, Batan, Banga,
Buruanga, Ibajay, Kalibo, Lezo, Libacao, Madalag, Malay, Makato, Malinao,
Nabas, New Washington, Numancia, and Tangalan, then all part of the province of
Capiz. The province was inaugurated on November 8, 1956. José Raz Menez was
appointed the first governor of Aklan by President Magsaysay and he served until
December 30, 1959. In 1960, Godofredo P. Ramos became the first elected
governor but upon resigning to run for Congress he was succeeded by the vice
governor, Virgilio S. Patricio. In 1964, José B. Legaspi succeeded Patricio and he
held office for two consecutive terms from 1964 to 1971.
Currently, Aklanons enjoy some form of self-reliance since Aklan is now a
province of the Philippines. Some Aklanons have also been active in Philippine
politics, which includes Alejandro Melchor, Victorino Mapa, and Cardinal Jaime
Sin, who was active in the two People Power Revolutions.
Aklanons are also known throughout the Philippines due to the location of
Boracay, one of the major tourist destinations in the country.
Culture
Most Aklanons engage in agriculture while those in the coastal areas engage
in fishing. They also make handicrafts. Music, such as courtship songs or
kundiman, wedding hymns, and funeral recitals, are well-developed, as it is with
dance.
Historically, Aklanons practised tattooing, sometimes including henna, but
abandoned the practice during the Spanish era. Recently, however, there has been a
revival of it in Boracay island, which is caused primarily by its popularity with
tourists.
They are among the Filipino ancestries that are tolerant to the Negritos, such
as the Ati.

Courtship
During the time of our grandparents or great-grand parents, in the province
of Aklan, love, courtship and marriage is a long and comprehensive process. From
selecting a partner until the time the night of the wedding, there are several
recommendations on how this has to go through. What stands out is the close
involvement of parents in the process, which have a higher influence on the
outcome of the relationship. To ask the hand of a woman in marriage from her
parents is a make-or-break milestone back then.

Literature
The Aklanons have a long tradition in literature with Marikudo as the most
notable. Currently, many writers of Aklanon origin, including Melchor F. Cichon,
have been trying to introduce Aklanon literature into the mainstream.

Beliefs
Aklanons show great respect for the dead. Out of these, various beliefs and
practices have developed which has become a tradition. This tradition has been
handed down to them from their great grandparents. The Spaniards must have
reinforced this tradition through the introduction of Catholicism in the country as
well as the Chinese through their commerce. It may be difficult to discern which
beliefs and practices are of Spanish or Chinese origins. However, we can surmise
that those beliefs and practices related to money like placing the first given alms to
the palm of the dead must have been influenced by the Chinese,
When a person is dying, his immediate relatives call a parish priest or a
pastor to give the last sacrament. It is also the time when the dying person could
ask for blessings or forgiveness. Dying people should ask for a confession from a
priest. The Aklanons believe that there is life after death. In this critical moment, a
cantor or a member of the church choir is asked to sing religious songs to make his
final journey pleasant and perhaps to ease whatever pain the dying person is
suffering.
If a person dies, his immediate family would inform all his relatives of the
incident as well as the parish priest. Upon the priest’s instruction the sacristan
would toll the bells. The purpose of this is to inform people in the community that
somebody had died. The townspeople who would hear the tolling of the bells are
expected to pray for the repose of the soul of the dead. The intervals between
strokes of the bell’s tolls would determine the age of the deceased. If the strokes
are done briskly, the deceased is a child. If the intervals are long, the dead is an
adult.
Before the 1960s, burial was usually done twenty-four hours after the person
has died. But with the popularity of embalming, burial is done within weeks
especially when a member of the family is away and is expected to come home.
It is believed that with shoes on, the journey of the dead will be difficult and
he will be damned in hell so the deceased is not allowed to wear shoes, only socks.
During the wake, people in the community and members of the family from
far away would come home to pay their last respects. Usually they would give
alms. Others would give food. Another distinct practice is the holding of the feast
on the third day after death. The usual food being served is ubod ng niyog mixed
with pork. Vegetables that are vine-like are however a taboo. Usual games being
played are bordon, card games like paris-paris, karga buro, etc. Other gives being
played are konggit and mahjong. One popular game is the bordon. Participants are
often teenagers. They form a circle and one participant would be in the middle to
be the “manakaw” or “it”. Other participants would hold hands and sing “bordon
de las bordon, singsing papanawa…”
Dalia sa pagpalakat
 Singsing sa pagpadapat
Basi kon malipat
Isa ka makawat.
Andar de las singsing
Singsing de los andar
Andar de los singsing
Singsing de los andar.
Singsing papanawa
Palibot-libota
Mentras makadangat
Sa Hari kag Reyna.
While this song is being sung, the hands of the participants are moved back
and forth, bluffling the person in the middle as to who is holding the singsing. The
singsing here is anything from stone to marble. From time to time, the participant
at the middle would grasp the hands of the participants to catch the singsing.
Whoever is caught holding the singsing will be punished by making him recite a
ditso or a luwa. Here is an example of a luwa:
Ay abaw Inday nagapakatig-a
Daw bato bantiling ro anang kaha;
Indi ka pagdutlan gunting ag labaha,
Dutlan ka gid Inday ku akong paghigugma.
Like the bordon, konggit is played only during the wake. The game is played
with small stones, as big as marbles. The number of players range from two to five.
Before the start of the game, the participants would first decide via a jack en poy.
Those stones which were not caught could still be taken by the player if he is able
to strike two stones, which were previously pared by putting an imaginary line
between them. If he fails to strike the other stone, the next player continues the
game until all the stones are taken. Each player then counts all the stones he/she
has taken. Whoever has the most number of stones is declared the winner. Another
round of konggit is played.
 These games are rarely played now during the wake. What are popular these
days are mahjong, tumbo, and card games like pusoy dos and lucky nine.
When there is death in the family, the family members are expected to
mourn by wearing black clothes. Others would wear black ribbons. In case the
deceased is a mother and has left a child, the child should wear a piece of red cloth
so the parent would not disturb the baby at night. Another practice of mourning is
by hanging a black cloth on the window facing the street. Members of the family
are not allowed to take a bath until after the burial. They are not allowed to sweep
the floor also. This is to prevent another death in the family. Children are not
allowed to listen to radios. No social gatherings should be held during this period.
Weddings are also postponed until after a year to avoid bad luck to the newly
married couple.
The deathbed of the deceased and the clothes worn during his death are
thrown outside the house to rot. If he died on a bed made of bamboo thatches, one
thatch is removed and thrown away. This is to prevent another death in the family.
When the deceased is brought out of the house for burial, all the members of
the family should pass under the coffin. This is done to prevent the spirit of the
dead to disturb those who are left behind. When the coffin is being brought out of
the house, the feet portion of the coffin is put forward as if the deceased person
were passing through the door himself. Care is being taken cared of to prevent the
coffin from bumping any portion of the door so as not to disturb the soul of the
dead.
If the deceased is a Catholic, he is brought to the Catholic church for
blessing. Mass is offered for the repose of his soul if the cause of the death is
suicide, the priest will not allow the dead to be brought inside the church.
At times, a priest is requested to welcome the deceased at a crossroad
nearest the church. Then, mourners would walk toward the church.
In the church, the coffin is opened for the mourners to make a final view. It
is understood that no tears should drop on the deceased’s face because it will only
make his journey difficult and will cause bad luck to the family. Picture taking is
done and eulogies are said, if there’s any.
Procession continues to the cemetery. Again, great care should be observed
so as not to bump on any part of the coffin on the church’s door. Also, the feet
portion is put forward while leaving the church.
 On the way, people who are at the streets usually pray for the repose of the
soul of the deceased. Others would take off their hats or make a sign of a cross.
Upon reaching the cemetery, the coffin is again opened for the last time.
Here, people would come very close to the coffin, particularly the immediate
members of the family. Pins and other decorations inside the coffin are removed
and thrown away so as not to make the journey of the deceased difficult. Loud
crying is usually heard. Mourners would start throwing flowers and a handful of
soil to the coffin as pabaon. Then the coffin is closed and nailed. The coffin is then
lowered into the grave or entombed in the pantheon. Snacks are served inside the
cemetery. Upon leaving the cemetery, mourners would pass through the smoke
prepared near the gate. This is done to prevent any illness that would befall the
mourners’ family, especially when there is a child in the house. If no snacks are
given in the cemetery, the mourners are expected to go to the house of the
deceased to eat. From the day of the funeral, a nine-day novena is held. People in
the neighborhood would come to pray, play, and so to gamble. As usual, the
bereaved family serves drinks and foods to those who come.
In the beginning of the 1960s, much changes have taken place on the beliefs
and practices on death among Aklanons, particularly among the later generations.
Today, bordon or konggit is seldom played, but mahjong, pusoy dos, and tumbo
games are popular.

Mythology
Like other Western Visayans, Aklanons are known to believe in the aswang.
Tales about these creatures are common among Aklanons and superstitions are
practised to ward against the danger brought by the aswang.

REFERENCES
https://en.wikipedia.org/wiki/Aklan
http://www.ethnicgroupsphilippines.com/people/ethnic-groups-in-the-
philippines/aklanon/
https://en.wikipedia.org/wiki/Aklanon_language
https://en.wikipedia.org/wiki/Aklanon_people
 http://www.thepinoywarrior.com/2012/11/aklanons-beliefs-and-
practices-on-death.html