pr11 1 For Merginilizid

Republic of the Philippines
Department of Education
TANDAG NATIONAL SCIENCE HIGH SCHOOL
Tabon-tabon, Quezon, Tandag City
HUMANITIES AND SOCIAL SCIENCES STRAND
Chapter 1
THE PROBLEM AND ITS SETTING
Introduction
Folklore, is a common term for the verbal word, spiritual, and material aspects
of any culture that are passed on orally, by observation and imitation. People who
shared culture may have in common an occupation of language, ethnicity, age, or
geographical location. This body of a traditional material is preserved and
transmitted on from generation to generation, shaped by memory, immediate need
or purpose, and degree of individual text. Different writers attest that folklore is the
body of expressive culture, including tales, music, dance, legends, oral history,
proverbs, jokes, popular beliefs, customs, and so forth within a particular population
comprising the traditions (including oral traditions) of that culture, subculture, or
group (Eslit, Edgar 2012).
Aswang has a different kind, this study aims to understand and to gain more
knowledge about the story of the old woman who experienced being cursed to
become an aswang. The who is cursed by the aswang or being so called “pikpik” by
a true aswang. Their appearances like sigbin, manananggal, tiktik and more. These
creatures appear to be a normal person during daytime and at night aswang became
the number one predator of human being and turn into their hideous appearance and
some of theme, are prefer to fest on human meat, children, and pregnant woman.
Aswang is now one of the very famous folktales of people leaving in secluded
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places. Aswangs are afraid of garlic, salt, and religious artifacts/weapons (e.g.Holy
water,
crucifix, rosary, prayers, and religious verses). They can't step on holy consecrated
ground (i.e.churches, mosques, temples, etc.). They can be killed using a whip made
entirely of a stingray's tail.
This narrative study unfolds the story of an old woman who experienced the
curse of an “aswang” as she navigates a unique ritual, by tapping those who touched
her twice through her shoulders. This research explores the significance of this
tactile interaction and how, when facing an anonymous encounter, she discloses her
dreams directly to prevent the “aswangs” influence. The belief in supernatural beings
like the aswang is not unique to the Philippines but is a common theme across
Southeast Asia, where various forms of vampires and spirits are prevalent (Joyce,
2018).
This study aims to qualitatively explore the experience of the elderly woman
who has fallen victim to ‘aswang’ curse. Through this investigation the research
seeks to comprehend how individuals navigate encounters with supernatural beliefs,
specially focusing on the rituals and customs associated with the ‘aswang’
phenomena. By uncovering the deeper significance within these narratives, the
research intends to offer a nuanced understanding of folklore, belief system, and
human experiences within the framework of Philippine culture.
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Theoretical Framework
The theories employed in this study serves as a guiding structure to examine
how cultural beliefs and social interactions influence the experiences of an elderly
woman afflicted by an aswang curse. This framework enables a deeper
understanding of an old Woman's journey and its broader implications within Filipino
folklore and cultural contexts.
Terror Management Theory (TMT) propose that individuals manage the fear
of a mortality by embracing cultural worldviews and beliefs that are provided with a
sense of meaning and significance. This theory recommended that the humans
confronted with the awareness of their mortality, seek to mitigate existential anxieties
by adhering to cultural norms, values, and beliefs that offer a sense of control and a
security (Cicirelli, 2002). Terror Management Theory (TMT) maintain individuals
strive to asserts self-esteem and a sense of symbolic immortality through
participation in cultural systems, which serves as buffers against the fear of
annihilation. The theory highlights the role of cultural beliefs in providing
psychological resilience and coping mechanisms in the face of existential threats.
In the context of studying the lived experiences of an elderly woman cursed
by an aswang, Terror Management Theory offers a lens to understand how
encountering supernatural entities like the aswang can trigger existential fears and
anxieties related to mortality. The elderly woman's experience with the aswang curse
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may be analyzed through the framework of TMT to explore how her cultural beliefs,
rituals, and community interactions serve as mechanisms for managing the terror of
death. This study could delve into how the woman's encounter with the aswang
influences her coping strategies, sense of self-worth, and perceptions of mortality
within the context of Filipino folklore and cultural practices by applying TMT to this
study, researchers can gain insights into how cultural beliefs surrounding
supernatural encounters impact individual experiences of fear, mortality, and
psychological resilience in older adults (Bashir, 2007).
Symbolic Interactionism is a sociological theory that focuses on how
individuals develop a sense of self and identity through interactions with others and
symbols within their social environment. This theory emphasizes the importance of
communication, language, and symbols in shaping human behavior and perceptions.
Symbolic Interactionism suggests that individuals construct their reality through
social interactions, where meanings are created and shared through symbols,
gestures, and language. In the context of studying the lived experiences of an elderly
woman who has been cursed by an aswang, Symbolic Interactionism can provide
valuable insights into how her interactions with the community, cultural symbols
related to the aswang, and societal perceptions influence her understanding of the
curse and its impact on her identity and well-being (Goffman, 1959).
Applying Symbolic Interactionism to this study can help researchers explore
how the elderly woman's social interactions, interpretations of cultural symbols
associated with the aswang, and communication with others shape her experience of
being cursed by an aswang. By analyzing how these symbolic interactions influence

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her sense of self, coping strategies, and responses to supernatural encounters within
the framework of Filipino folklore and cultural practices, researchers can gain a
deeper understanding of how symbolic meanings and social interactions contribute
to the woman's lived experiences in the context of encountering the supernatural
entity known as the aswang (Lim, 2004).
Psychological Impact of Folklore theory emphasizes the role of folklore in
shaping individuals' mental frameworks and belief systems. Folklore stories often
contain moral lessons, warnings, or explanations for natural phenomena that can
influence how individuals perceive the world around them. The psychological impact
of folklore extends beyond entertainment value to encompass deep-seated beliefs,
fears, and cultural norms that shape individuals' identities and behaviors.
Understanding how folklore narratives like the Aswang legend interact with
individual’s psychological processes provides valuable insights into the intricate
relationship between storytelling, culture, and human psychology (Puligsi et al.,
2016).
The theory of the Psychological Impact of Folklore highlights how folklore can
serve as a mirror reflecting societal values, fears, and aspirations. By analyzing the
psychological responses elicited by folklore narratives like the Aswang legend,
researchers can uncover underlying cultural themes and collective anxieties present
within a community. The psychological impact of folklore goes beyond individual
experiences to reveal broader patterns of belief, emotion, and cognition that
contribute
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to the rich tapestry of cultural heritage and identity. Exploring how folklore influences
mental health perceptions and behaviors offers a nuanced understanding of how
story Thus, this study will explore the experiences of an elderly woman who is
afflicted by an aswang curse within the framework of Filipino folklore and cultural
beliefs. By utilizing Terror Management Theory, Symbolic Interactionism, and the
Psychological Impact of Folklore, it aims to gain valuable insights into the influence
of cultural narratives, social interactions, and personal beliefs on individual
encounters with the supernatural. Understanding the significance of these theoretical
perspectives will enhance our understanding of how cultural beliefs and social
dynamics shape perceptions of reality and coping mechanisms in the face of
existential threats.telling traditions shape human psychology and societal dynamics
(Barre, 1948).
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Conceptual Framework
Challenges and Encounter A narrative study about an

of an Elderly Woman elderly woman currently
Affected by the Aswang affected by the aswang
Curse curse
Figure 1.
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Schematic Diagram of the Study
Statement of the Problem
This study aims to identify the challenges and experiences of an old woman
experiencing the Curse of an Aswang. This research study seeks to answer the
following:
1. What are the challenges and experience of the participant with the curse of
an aswang, and what ritual did she use to ward off its influence?
2. What are the coping strategies of the participant during the curse of an
aswang?
3. How do the challenges faced by the participant psychological and emotional
impacts of the aswang curse?
Scope and Limitations of the Study
This study will focus on the lived experience of an old woman experiencing the
curse of aswang.
We will conduct an interview method with the consent of the participant to
properly gather the data we needed. This includes obtaining and exploring the
strategies on how the old woman overcome this curse and its obstacles that she
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experienced during the curse of aswang. This research study will be conducted in
Brgy. San Isidro, Tandag City, Surigao del sur in the month of February.
Significance of the Study
The findings of this study will be used to examine and know the experiences of
an elderly woman who has been cursed by an aswang, after acquiring all vital
information, this would be beneficial to the following:
Folklore Enthusiasts. The study provides insights into the mythological
dimension of Filipino folklore, offering a deeper understanding of the "aswang"
phenomenon and its cultural significance.
Cultural Preservationists. The study highlights the importance of preserving
and documenting traditional beliefs and practices, which are often overlooked in
modern society.
Community. The study can raise awareness about the "aswang" phenomenon
and its cultural significance, promoting a better understanding and appreciation of
Filipino folklore.
Future Researchers. The results of this will be a source of information for
another research study. Also, this can be a source of information for future purposes
as the main primary source.
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Definition of Terms
The term listed below were operable and abstractly defined to provide readers
with a better understanding of the words used by the researchers.
Aswang. A mythical creature in Filipino folklore known for its shape-shifting
abilities and reputation for preying on humans, particularly pregnant women, and children.
Curse. Is a supernatural or magical invocation intended to bring harm, misfortune, or
suffering upon a person, often believed to be inflicted through ritualistic or supernatural
means.
Folklore. Refers to the traditional stories, beliefs, customs, and practices passed
down orally or through cultural traditions within a particular community or society often
reflecting the values, customs, and worldview of the people.
Psychological Impact. Refers to any factor that is affecting in the mind related to
the mental and emotional state of a person.
Emotional Impact. Based on the feelings and experience this kind of impact
centers on ideas that aren't as easily quantifiable
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Chapter 2
REVIEW RELATED LITERATURES AND STUDIES
This chapter presents a thematic formation of this literatures and studies in
line with this study. These supporting concepts are gathered and extracted from
different sides of the world, and though much particularly from the Philippines.
The Aswang Syncrasy in the Philippine Folklore
The Philippines is the most usefully understood as a congeries of beliefs there
are about five types of mythical creatures of the European tradition; (1) the blood-
sucking vampire, (2) the seld-segmenting viscera sucker, (3) the man-eating
weredog, (4) the vindictive witch, and (5) the carrion-eating ghoul. This means that
the Philippines folk of the “aswang”, was generally refer to the physical traits, habit,
or activities of these five types of a mythical beings, and consistently of other
mythical entities like the demon, dwarf, and elf. Philippines folk convey the “aswang”,
as they generally refer to a physical traits and functions is the characteristics of an
oral traditions (Ramos MD. 1969).
The Aswang in Filipino Mythology
Aswang is a creature of Filipino mythology, often portrayed as a shape-
shifting monster that usually loved to feist on humans. In Philippine Folklore, aswang
said to have the ability to transform to various different creatures the wanted, and
they often
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associated with death. Filipino believed that “Aswang” is dangerous to pregnant
women and children. Overall, the diversity and complexity of mythical creatures in
Southeast Asian folk literature, and highlight the important role they play in shaping
cultural beliefs and practices (Mijares, 1976).
Witchcraft and Ecstasy in Medieval thought
Witches and estacates is people who practiced magic or experienced ecstasy
in the medieval times. They had diverse categories and characteristics based on
their gender, age, social status, motives, powers, and practices. Witchcrafts and
ecstasy comprehend using magic or supernatural power for various motive or
effects. The main origin of evidence and authority for witchcraft and ecstasy were
biblical texts, church fathers, canon law. Scholastic treatises, and demonological
manuals. This text analyzed how medieval thinkers from a particular disciplines
addressed the phantasm of witchcraft and ecstasy, which involved the practice of
magic or supernatural power. Theology determined by coherent and authoritative
framework for understanding witchcraft and ecstasy as forms of heresy and
diabolism, and mobilized the church and the state to combat them. These sources
had particular strengths and weaknesses in their views on witchcraft and ecstasy,
based on their origin of knowledge methods of investigation, and implications for
perception and treatment. They also reflected the diversity and complexity of
medieval thought and society. (Manna. A, 2023)
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Historical Context of Witchcraft and Wizardry in Nigeria
Witchcraft has a deep-rooted history in the Nigerian culture, going back to
ancient times. Indigenous tribes and ethnic groups across the country have their
distinctive beliefs and practices associated to witchcraft (Jayeola-Omoyeni, Oyetade
& Omoyeni, 2015). In traditional Nigerian societies, witchcraft was often viewed as a
form of power and spiritual influence (Harnischfeger, 2006). Convinced individuals
were believed to possess supernatural abilities and capability to employ forces
beyond the natural realm. According Awolalu & Dopamu (1979), these individuals,
often specified as witches or witch doctors, played important roles within their
communities. They were consulted for healing, protection, divination, and resolving
disputes (Awolalu & Dopamu, 1979). Witchcraft naturally associated with
malevolence or evil intentions but was rather accepted as aspect of the spiritual and
fabric of Nigerian society. (Exploring perceptions and misconceptions of witchcraft
and wizardry: the shifting meanings and beliefs in Nigeria. Mediterranean Journal of
Social Sciences. 2023;14(6):78. doi:10.36941/mjss-2023-0038).
Maginary Creatures
Depicted in a people’s lower mythology are one of the most significant
phenomena in their belief systems. Due to the fact that it is a common folk
appropriate to strive a maintain harmonious relations with these creatures, a
continued process that permeates a many aspects of their everyday lives and
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requires the intercession of a special person in the community who acts the
intermediate of communication between Ramos, M. D. (2019).
For the reason that mythical creatures is one of the most valuable phenomena in
people beliefs system. This is because maintaining the harmonious relations with
these creatures Ramos, M. D. (2019).
The Aswang Complex in Philippine Folklore
With Emblematic Accounts in Vernacular Texts and Translations. This book
is a bold attempt to present to the reader and students of Filipino society and culture
one of the assertive Filipino beliefs, the aswang. For some strange logic of belief that
has never been explored for its usefulness in the field of literature or social studies.
Even the educators shy away from iy, branding the belief of superstitious and
therefore hot to be prepetuated. While this view honored, however, there is
continued use of the shools-including the nursery schools of Western tales like
"Hansel and Gretel," 'Rapunzel," "Snow White," and so forth, dealing with witches,
dwarfs, and other people of lower mythology. Ramos, M. D. (1971).
Shamans, Witches, and Philippine Society
The aswang or witch is one of the givens of the Philippines cultural scene.
The witch was very much indication in the Philippines past, pre-Hispanic, Hispanic
and American, Dr. Maximo Dumlao Ramos and other scholars have extensive
collections and studies of the
This is presupposes studies and analysis of this nature undertaken by other
scholars. The note treats the topic from the aspect of a comparative religion. In order
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to understand the phenomena of the witch, it is placed side by side with another
ancient phenomenon, shamanism. In this way the structure of witchcraft, stand out
more clearly.
Thus, the witch is implied to be a preserve, isolated being who resolutely
refuses to enter into the normal interaction with a fellow human beings, with the
world of things and animals, and the natural processes of transformation taking place
in them transformation which subserves the preservation and growth of life in the
cosmos (Demetrio SJFR. 1988).
Shifting Perspective on the Salem Witches
The witchcraft episode in the tiny salem village in 1692 than on any other
single event in the early American History. But some scholars and students alike
continue to be intrigued by the Salem witches, especially in this time of enthusiasm
for the occult. As a result of a number of a new imaginative interpretations have
appeared In the last decade in which historians have borrowed theories from the
other disciplines. The anthropologists in a particular have made a considerable
headway in their studies of the belief in witches as a psycho-social factor among
Africans, Americans, Indians, and other twentieth-century societies, and their
findings have been applied profitably to the study of the witchcraft, (West K. Reading
The Salem Witch Child: The Guilt of Innocent Blood. Springer Nature; 2020).
Thailand: The Naga in Thai Folklore
Naga is a mythical creature that features apparently in the folklore of many
Southeast Asian countries, including Thailand (Kulap, 1999). In the Thailand folklore,
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the naga is often described as a serpent like creature with multiple heads, and is
associated with a water and rain (Kulap, 1999). They are also believed to have a
power to control the weather and bring good fortune to those who honor them
(Kulap, 1999). In some Thailand folktales, the naga is portrayed as a protector of
Buddha and his teachigs, and as a guardian of a sacred Buddhist sites (Kulap,
1999). One example of a Thailand folktsle is featuring the naga story of "Phra Aphai
Mani," which tells the tale of a young prince who must journey to a distant kingdom
to retrieve a magical gem guarded by a naga (Eslit ER. 2023).
Philippine oral traditions: Theory and practice & Legends: Mirror of a People’s
Mind
In our study about an elderly woman grappling with the Aswang curse, we
delve into her firsthand encounters with this mythical entity. These narratives
resonate deeply with the insights shared by E. Arsenio Manuel in his seminal work
"Philippine oral traditions: Theory and practice" (1980). Manuel vividly recounts his
upbringing in central Luzon, where he was immersed in a tapestry of Filipino
customs and tales, passed down through generations. His experiences mirror the
rich oral heritage found across the Philippines, reflecting the diverse cultural tapestry
of the nation. Moreover, Doris Ogdoc-Gascon's research in "Legends: Mirror of a
People’s Mind" (2015) offers a compelling lens through which to understand the
significance of folklore and legends
in Filipino society. By examining the legends of Cebu, Ogdoc-Gascon sheds light on
how these tales serve as mirrors, reflecting the collective psyche and cultural identity
of the community. Through our study, we aim to contribute to this ongoing
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exploration of Philippine oral traditions, offering further insight into the enduring
influence of these narratives on curse of an aswang and societal perceptions.
Synthesis
Our study is all about the story of an elderly woman who claimed that she was
being cursed of an “Aswang”. This creature is one of the most famous among the
Filipino myths. "Aswang" is a term for the evil monsters that had a power to shift their
appearance whenever or whatever they want so that they can have a victim which is
the humans. This creature often shifts to various animals like pigs, dogs and cats.
"Aswang" use a various appearance eat and humans particularly pregnant
woman, and children’s. This creature often described in many stories and legends,
and there is no verified evidence that this creature existed. "Aswang" is commonly
describe that they had a very horrible appearance, and has a strange part of their
body that is not commonly seen in human like tails, long tongue, and long nails.
Lastly this creature is said to be afraid of galics and any holy artifacts because it has
the strongest effect to that that make them turn into ashes.
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Chapter 3
RESEARCH METHODOLOGY
This chapter provides a discussion of the research techniques used for the
investigation. It consists of the study’s topic, research strategy, study location, and
sample collecting.
Research Design
In particular, we will employ a narrative method in our qualitative study
design. We use voice recording, note-taking, interviewing, and observation as data
gathering techniques. The information that are acquired to used, with special
attention paid to the elderly woman who is affected by aswang curse. We question
the elderly woman about her experience as part of this research design.
Research Locale
This investigation is carried out in the Brgy San Isidro, Tandag City, Surigao
del sur, throughout the month of February. As our research focuses on the actual
experiences of an elderly woman who thought that she is cursed by an aswang.
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Figure 2
Map of Barangay San Isidr
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Research Participants
The participant of this study is an old woman who experienced the
cursed of ‘aswang’. We conduct an interview to the old woman. We will base our
participant in one specific criteria, therefore we can relate the details of this study
and support its effectiveness; (1) the participant must have an experience being
cursed by ‘aswang’. This type of sampling is known as purposive sampling where the
participant must suit to the standard of the criteria cited above.
Research Instrument Used
To obtain the purpose of assembling solutions to the problem statement. We
will employ a structured framework for observations and interviews. There standard
questions on the “aswang” curse in the interview handbook. Tandag National
Science High School students contributed questions that is posed to the participant
during their one-on-one interview.
Validation of the Instruments
We intend the interview guide considering it to become essential to our
instrument. Expert validators, namely in the story approach, validated research
conducted by qualitative researchers. The panelists are the validators as well. We
will incorporate some suggestion, modifications, as well as suggestions in our
revision section.
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Data Gathering Procedure
The following methods is employed in our order to gather the required date for
the study:
Informed Permission along with Letter. We will ask about the participant
formal consent to take part in our research. The participant will recognize the receipt
of the state agreement by signing it in order to participate in the study. Written
consent will be granted in an informative manner.
Interview. A one-on-one interview will be conducted with the participant. Our
choice of location is determined by the participants accommodations. In order to
gather the information that we required on the topic, a good conversational technique
is adopted during the interview. We discuss about the study objectives and
safeguards. Asking questions will be permitted for the participants.
Recording. We will record the response of the participant and then we
transcribe it. Ideas of the participant were highlighted after transcription
Data Analysis. The collected material will be analyzed using thematic
analysis. Using a sorting analysis, all data is examined to find recurring themes and
common issues that encapsulate the various points of view that have been gathered.
Ethical Considerations. This study are objectively planned to ensure a
required methodology from the phase of data collection to analysis. The research
employs a systematic methodology, prioritizing the safety of study participant. By all
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means, prior to and following data collection, a letter of approval and an interview
guide questioner were given. The comfort of the participants is considered when
audio recording and photo. Furthermore, participants are allowed to leave the study
at any time from any location.
Making certain that no one except the researchers may be identified using the
information provided here. It’s important to avoid using any offensive, discriminatory,
or improper language throughout the interview. The participant’s identity and privacy
will be respected. Avoiding false information is essential.
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References Cited
Abrahams, R. D. (1978). Towards a Sociological Theory of Folklore: Performing

Services. Western Folklore, 37(3), 161–184.
https://doi.org/10.2307/1498062
Bering, J. (2006). The folk psychology of souls. Behavioral and Brain Sciences,
29(5), 453-462. https://doi.org/10.1017/s0140525x06009101
Bronner, S. J. (2021). The (Re)Cognition of Folklore: A History and Philosophy. Western

Folklore, 80(3/4), 271–312.
https://www.jstor.org/stable/27152268
Casanova J. Religion, the new Millennium, and globalization. Sociology of Religion.

2001;62(4):415. doi:10.2307/3712434
Case, C., & Farrell, R. A. (1995). Myth, Allegiances, and the Study of Social Control.
The American Sociologist, 26(1), 62–75. http://www.jstor.org/stable/27698714
Demetrio SJFR. Shamans, Witches and Philippine Society. Philippine Studies:

Historical and Ethnographic Viewpoints. 1988;36(3):372-380.
http://journals.ateneo.edu/ps/ps/article/viewFile/1115/1728.
Detweiler R. Shifting perspectives on the Salem witches. The History Teacher.

1975;8(4):596. doi:10.2307/492670
Eslit ER. Use of Mythical Creatures in Folk Literature of Southeast Asia: A

Comparative analysis. IJRAEL International Journal of Religion Education
and Law. 2023;2(2):89-96. doi:10.57235/ijraelv2i2.493
24
Joyce, M. (2018). The vampires our age deserves: 21st century forms of ancient evil.
Etropic Electronic Journal of Studies in the Tropics, 17(1).
https://doi.org/10.25120/etropic.17.1.2018.3645
La Barre, W. (1948). Folklore and Psychology. The Journal of American Folklore, 61(242),
382–390. http://www.jstor.org/stable/53607
Manna A. Witchcraft: A Survey of Medieval Ecstasy. Integrated Journal for

Research in Arts and Humanities. 2023;3(3):73-78. doi:10.55544/ijrah.3.3.13
Ness SA. Body, movement, and culture.; 1992. doi:10.9783/9781512818222
Puligsi, Reed, & Campus. (2016). Running head: DOES FOLKLORE CREATE A
FRAMEWORK FOR MENTAL HEALTH? escholarship.org. Retrieved March 3,
2024.
Ramos MD. The Aswang complex in Philippine folklore.; 1971.

https://openlibrary.org/books/OL1691349M/The_Aswang_complex_in_Philippi
ne_folklore.
Ramos MD. The Aswang Syncrasy in Philippine folklore. Western Folklore.

1969;28(4):238. doi:10.2307/1499218
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Appendix
Informed Written Consent

Good day!
(Madayaw na Adlaw)
We are one of the researcher from Tandag National Science High School and we
would like to conduct an interview regarding to our research. This research involve a
narrative study of a Living Experiences of an Old Woman Experiencing the curse of
aswang. We would like to inform you that this study aims to determine and narrate
the experiences of an old woman experiencing the cursed of aswang.
(Mga Student-researcher kami gikan sa Tandag National Science High School. Bout
unta namo na mag conduct ng interbyu mahitungod sa amo research. Gusto namo
ipahibawo na kini nga pagtulon-an kay nagatuyo na ma narrate ang kinabuhi sa usa
ka tiguwang na yaagihan ang sumpa sa Aswang.)
Whatever you answer or responses are, will be accepted respectably. There is no
right or wrong answers. Feel free to answer the questions with honesty. We also
would like you to know that we want to record the information through video and
voice recording so that we will not miss any responses or answers that you will
convey.
(Bisan uno paman ang imo itubag sa amo mga pangutana, amo respetuhon pag
dawat. Waray sakto o mali na tubag. Ikw kay libre mo tubag bisan uno basta kay
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kamatuoran og tinood. Kami sab nagpahibawo na amo i-record ang imo mga tubag
ug waray amo maligtaan na tubag gikan sa imo.)
We hope, you are willing to participate for the progress of this research.
(Kami ga dahum na ikaw muapil sa paglambo niining research.)
Thank you.
(Daghang Salamat.)
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Interview Guide Questions
LIVED EXPERIENCE OF AN OLD WOMAN EXPERIENCING THE CURSE OF
ASWANG
Direction: Please answer the following questions honestly. The data gathered will be
confidential.
I. CHALLENGES EXPERIENCED OF AN OLD WOMAN WHO EXPERIENCE
THE CURSE OF ASWANG
1. What are the challenges you experience while you were cursed by an
aswang?
(Uno na mga kalisod ang imo ya-agihan nan ikw ge sumpa nan aswang?)
2. What is the most challenging thing you have to deal with when you are
cursed by an aswang?
(Sa imo mga naagihan na kalisod nan ge sumpa kw nan aswang, hain ngadto
ang pinaka malisod nimo na naagihan?)
3. Were the challenges that you encounter more challenging or not?
(Ang mga kalisud na imo na agihan nahimo ba na sayon o dili)
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II. THE OLD WOMAN’S STRATEGIES FOR LIVING WHILE HAVING THE
CURSE OF ASWANG
1. what are the strategies that you used to continue lived with the aswang
curse?
(uno ang mga pamaagi na imo tag gamit para magpadayun kaiban inin
sumpa ng aswang)
2. What are the most successful strategy that you restore in terms of the
curse of aswang?
(Sa mga diskarte na imo ginagamit hain ngadto ang pinakadako na tabang
a imo?)
3. In what characteristics of living indepently with the curse of aswang?
(Sa uno na kinaiya kw na buhi isa ng gi sumpa kw nan aswang)
III. MOTIVATION CAUSED BY THE CHALLENGES EXPERIENCED BY OLD
WOMAN EXPERIENCE COURSE OF ASWANG
1. How did those challenges motivate you to surviving the real world?
(Paga-uno nan yadto na mga kaagi pag-pagana para magpadayon kaw sa imo
kinabuhi?
2. Do you think those motivation positively impact your life?
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(Para saimo yadto bana mga pampagana saimo may madayaw bana nahimo
sa imo kinabuhi?)
3. Did you maybe lose hope to continue supporting and living independently? Why
or why not?
(Ikaw ba nawad-an nan paglaum para magpadayun supportahan ang imo
kaugalingon? Nanga og nanga dili?)
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Republic of the Philippines

HUMANITIES AND SOCIAL SCIENCES STRAND

THE PROBLEM AND ITS SETTING

shared culture may have in common an occupation of language, ethnicity, age, or

geographical location. This body of a traditional material is preserved and

transmitted on from generation to generation, shaped by memory, immediate need

comprising the traditions (including oral traditions) of that culture, subculture, or

group (Eslit, Edgar 2012).

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entirely of a stingray's tail.

seeks to comprehend how individuals navigate encounters with supernatural beliefs,

phenomena. By uncovering the deeper significance within these narratives, the

research intends to offer a nuanced understanding of folklore, belief system, and

human experiences within the framework of Philippine culture.

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The theories employed in this study serves as a guiding structure to examine

woman afflicted by an aswang curse. This framework enables a deeper

folklore and cultural contexts.

security (Cicirelli, 2002). Terror Management Theory (TMT) maintain individuals

strive to asserts self-esteem and a sense of symbolic immortality through

participation in cultural systems, which serves as buffers against the fear of

annihilation. The theory highlights the role of cultural beliefs in providing

psychological resilience and coping mechanisms in the face of existential threats.

In the context of studying the lived experiences of an elderly woman cursed

by an aswang, Terror Management Theory offers a lens to understand how

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influences her coping strategies, sense of self-worth, and perceptions of mortality

supernatural encounters impact individual experiences of fear, mortality, and

psychological resilience in older adults (Bashir, 2007).

Symbolic Interactionism is a sociological theory that focuses on how

communication, language, and symbols in shaping human behavior and perceptions.

Symbolic Interactionism suggests that individuals construct their reality through

Applying Symbolic Interactionism to this study can help researchers explore

how the elderly woman's social interactions, interpretations of cultural symbols

being cursed by an aswang. By analyzing how these symbolic interactions influence

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deeper understanding of how symbolic meanings and social interactions contribute

to the woman's lived experiences in the context of encountering the supernatural

entity known as the aswang (Lim, 2004).

Psychological Impact of Folklore theory emphasizes the role of folklore in

of folklore extends beyond entertainment value to encompass deep-seated beliefs,

individual’s psychological processes provides valuable insights into the intricate

relationship between storytelling, culture, and human psychology (Puligsi et al.,

psychological responses elicited by folklore narratives like the Aswang legend,

within a community. The psychological impact of folklore goes beyond individual

experiences to reveal broader patterns of belief, emotion, and cognition that

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mental health perceptions and behaviors offers a nuanced understanding of how

beliefs. By utilizing Terror Management Theory, Symbolic Interactionism, and the

of cultural narratives, social interactions, and personal beliefs on individual

encounters with the supernatural. Understanding the significance of these theoretical

dynamics shape perceptions of reality and coping mechanisms in the face of

existential threats.telling traditions shape human psychology and societal dynamics

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Challenges and Encounter A narrative study about an

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Schematic Diagram of the Study

Statement of the Problem

3. How do the challenges faced by the participant psychological and emotional

impacts of the aswang curse?

Scope and Limitations of the Study

We will conduct an interview method with the consent of the participant to

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