BATAAN PENINSULA STATE UNIVERSITY

Main Campus, City of Balanga, BATAAN

GRADUATE SCHOOL

Timeless Tales and Masterpieces: Meta-Analysis

of the Literary Origin and Heritage
of the Aeta Magbukun

A Project Study Presented to:

FLORA D. CANARE, Ed. D.
Faculty of Graduate School
Bataan Peninsula State University
City of Balanga

In Partial Fulfillment of the

Course Requirement in
LED 426: Philippine Literature in English

by:

Paulo Joseph P. Santos, LPT

Andrea Marie T. Obani, LPT
Rahjhelli E. Carizon, LPT
Dianne D. Dabu, LPT
Rio S. Solomon, LPT
 Timeless Tales and Masterpieces: Meta-Analysis
of the Literary Origin and Heritage
of the Aeta Magbukun

ABSTRACT:

The present project study which aims to document, verify, and preserve the
literary arts of the Aeta Magbukun used Ethnographic approach and Descriptive type of
research. The proponents conducted oral interviews, observations, and validation in the
Ayta community of Barangay Bangkal, Abucay, Bataan wherein the estimated total
population of the people residing there is 2,200 and 80% is composed of pure-blooded
Aeta Magbukun. There is already an existing study about the literary arts of the
aforementioned natives, but according to other Aytas, some of the accounts that were
collected by the previous researcher has misconception of the story. The proponents
considered visiting Aytas of Magbukun who came from Bangkal, Abucay, Bataan but are
living in other towns to ensure the reliability of the sources of information. Recordings
were also saved with confidentiality and shall not be utilized in any means without the
consent of the authorities. This project study focuses on highlighting the literary
masterpieces of the Aeta Magbukun and how these works are integrated to their ways of
life.
 PROJECT DESCRIPTION

I. INTRODUCTION

Literature makes us in touch of the places and the worlds that are impossible to
find in reality. It brings us to the wonders of life and philosophy of humans, nature, and
the universe. From time immemorial, we have experienced the beauty and bold forms of
the ubiquitous literary masterpieces. These significant works pierce every person’s heart
and soul and leaves a mark that will never be taken away by a thief or even a colonizer.
Over the years, literature has influenced the way people live with various norms and
sanctions, customs, traditions, religions, beliefs, and other practices. Even the language is
a crucial point as it is something that determines the distinction of a certain group or tribe.
In the Philippines, the birth of literary masterpieces and genres began long ago with the
early settlers of primordial beings described as black-skinned, short in height, and having
flat nose and curly hair. These predecessors are known to be Aetas.

In Central Luzon, there are three notable Aeta Tribes that exist with apparent
depletion of their population: the Aeta Magkunana in Zambales, the Aeta Mag-Anchi in
Pampanga and Tarlac, and the Aeta Magbukun in Bataan. These three native kinfolks have
different languages and dialects, traditions, and literary heritage. In Bataan, the Aeta
Magbukun can be found in various towns – Limay, Mariveles, Bagac, Abucay, Morong,
Orani, and Hermosa. Even if scattered from different towns, the Aytas in Bataan converse
in one dialect which is referred to as Magbukon. Magbukon is not a tribe; it is the dialect
of the Aytas in Bataan. The dialect is a hybrid of Tagalog, Kapampangan and just a bit of
Zambal. According to history, the Aytas who first settled in Biaan, Mariveles, developed
it. It does not have its own alphabet; instead, it uses the Tagalog alphabet (Varua, 2015).

In his documentation of Magbukun literary pieces, David (2013 as cited by Varua,

2015) was motivated to save the languishing situation of the Magbukun identity. In his
words, he conceived the Magbukun clan in the whole of Bataan as:
 “a vanishing tribe because of integration and modernity. Their ability to selectively
accept change and retain some of their cultural practices has been greatly influenced by
their interaction with the Tagalog “unat” (straight haired) (p.9). David (2013), further
commented that several customs and traditions are no longer observed and the wearing
of their traditional “bahag” is associated with “indecency, illiteracy and poverty”,(p.10).

Democratized Tribal Council, composed of elected Ayta officials made up of one

Chieftain, two tribal kagawad (councilors), secretary, treasurer, and auditors. Ayta
Magbukun culture operates through the interdependency of the Ayta's (access to) natural
resources and their traditional beliefs and practices. This dependency has put the Aytas
in a precarious position, for one binding factor emerges among the several facets of the
Ayta cultural system, and that is - rapid change (PEHF Philippines Website). Recent
developments such as the road and electricity are threatening the Ayta's way of life.
Electricity has brought with it forms of entertainment such as videoke (a form of karaoke)
that attract outsiders and has increased the Ayta's exposure to negative influences such
as alcohol and gambling. An even greater concern is that these two new elements have
made this area even more attractive to developers and lowlanders alike, thus further
compromising the Ayta's claim to their ancestral domain. It is within these changes that
the Ayta Magbukun of Bataan continuously balance their way of life – challenging the
Ayta's resiliency as individuals and as a society (PEHF Philippines Website).

Nevertheless, the Magbukun Tribe has an intact strategy of preserving their

language and culture, as well as their literature. The proponents of this project study
conducted an actual visitation in Bangkal, Abucay, Bataan wherein the formerly known
“nomads” of Magbukun reside there. According to Rodelio D. Atienza, Barangay Captain
of Bangkal and a half-blooded Magbukun, a total of 2,200 people live in their Barangay
and 80% of the total population is composed of pure-blooded natives. He also added that
Aeta Magbukun had no permanent address before. During the time of the former
president Ferdinand E. Marcos, the Magbukun tribe had been gathered and put to
different secured communities in the remote areas in Bataan which are also near the
forests as their natural and environmental cliché.
 The Magbukun tribe has been influenced by Tagalog (unat) in many ways, but our
native brothers and sisters consider their dialect a sacred and rich art that should not be
forgotten until the next generations. What they do is they speak Magbukon at home and
in community. When there are visitors, they interact using Filipino language. English is
taught as a second language to Ayta children who study in Bangkal Elementary School.
There is no conflict in learning other languages according to the “apo” of the Magbukun.
They believe that the only way to preserve their dialect is to apply it in their own tribe. In
relation to their literary heritage, they translate modern songs into their dialect, even
poems and stories as they conduct their rituals seldom at night. Furthermore, the “apo”
shared that children are told of the original folktales, legends, songs, poems, soliloquys,
and riddles of the Magbukun orally. There are accounts or texts saved in an archive, but
the means of their transference from generation to generation is through oral storytelling
in a form of ritual.

In a typical construction of prose, poetry, and narrative, a writer writes

imaginatively – oftentimes just a work of fiction, but the Aetas of Magbukun do not create
any literary masterpiece based on imagination. They create their masterpieces based on
real-life experiences. What the proponents would also like to find out and verify is how
these natives reflect their so-called life chapters, experiences, customs, traditions,
cultures, and other practices in the mood, tone, and other profound elements of their
literature.

In view of this project study, the proponents utilized various literary criticisms and
archetypal/ mythological symbols of literature (elaborated in results and discussions).
This is to say that Magbukun tribe transcends their ways of life in a form of spoken art,
and should indeed be part not only of their tribe’s richness, but also a pride of Bataan
province and the whole Philippine archipelago.
 II. RATIONALE/ OBJECTIVES OF THE STUDY

The study, “Timeless Tales and Masterpieces: Meta-Analysis of the Literary

Origin and Heritage of the Aeta Magbukun,” aims to achieve the following objectives:

1. Identify the original literary accounts of Aeta Magbukun specifically in Bangkal,

Abucay, Bataan;
2. Investigate the origin or basis of certain literary works of Aeta Magbukun;
3. Gather evidences as to how Aeta Magbukun use archetypal symbols in their
original works;
4. Use literary criticisms in analyzing the meaning and imagery of every literary
account of the Aeta Magbukun; and
5. Synthesize, promote, and preserve the vanishing stories of the Aeta
Magbukun.

III. STATEMENT OF THE PROBLEM

The project study investigates the nature af Aeta Magbukun’s literary heritage and
how it is integrated to their ways of life.

Specifically, the proponents sought answers to the following questions:

1. How may the Aytas of Magbukun be described in terms of:

1.1. Physical traits;
1.2. Religion;
1.3. Traditions/ Customs/ Cultures;
1.4. Beliefs/ Rituals;
1.5. Livelihood practices; and
1.6. Norms and sanctions?
2. How may the literary accounts of Aeta Magbukun be described in terms of:
2.1. Language/ Dialect;
2.2. Archetypal symbols;
 2.3. Literary genres;
2.4. Preservation; and
2.5. Origin?
3. What are the different literary masterpieces of the Aeta Magbukun?
4. What is the relationship between Magbukun tribe and its literature?

IV. SIGNIFICANCE OF THE STUDY

The result of this study will be deemed profound and useful to the following
personalities/ entities:

For Aeta Magbukun. This project study does not only unravel the mysteries and
richness of the different literary works of the Aeta Magbukun. This will also help their
tribe to find its place in history of the entire Philippines and to preserve their vanishing
literature. This may be a way to cease the extinction of the natives of Magbukun together
with their traditional practices.

For Students and Teachers. Nowadays, the eyes of the students and teachers are
opened to the societal predicaments such as the loss of the historical and literary heritage
of the primordial tribes. This project study will give them access to the information they
need in studying ethnic cultures and literatures. This will also aid them to plan and
execute activities that will be beneficial to both their learning and development.

For BPSU Community/ Academic Council. The outcome of this project study will
boost the relationship between faculty, students, and administrators by exposing
themselves in a more social environment. In addition, this study will be used to originate
strategic teaching plans and activities that are appropriate to the Magbukun students
studying in the university. Thus, this will guide them to make required adjustments or
modification in the curriculum in response to the necessities of the learners.

For Bataan Tourism Office. In response to developing the tourism of Bataan

province, this project study may contribute by sufficing enough and updated details in the
records of Bataan Tourism Office so that its department can create effective strategies in
raising its income and fund. Moreover, its department can create a new version of Bataan
Profile.

For Curriculum Planners. The result of this study will pilot them to a better
evaluation of the existing curriculum in the universities and other schools. The result will
help them decide if the current design of curriculum has shortfalls and can no longer
provide the students an optimal degree of knowledge regarding ethnic and literary
studies. It will aid them to come up with a better and more effective programs that would
cater the full needs of the students and will give English, Filipino, and Social Studies
teachers insights to facilitate new and innovative teaching methods.

For Other Stakeholders. The results of the study will serve as a catalyst for further
related researches. This may give direction and relevance to other areas that need
development. This study can be a means of directing information that can aid other
researches that exist on the same field.

For Future Researchers. To the future researchers, by the use of findings of this
study will help them have resources and background. This study will serve as guide and
reference for them.

V. SCOPE AND DELIMITATION OF THE STUDY

The project study is entitled, “Timeless Tales and Masterpieces: Meta-Analysis of

the Literary Origin and Heritage of the Aeta Magbukun. It is therefore limited only to
the Aeta Magbukun in Bataan and not on the other native tribes residing in the province
(such as Magkunana and Mag-Anchi). Although there are other tribes living in Bataan,
they are referred to as nomadic people and are not considered natives in the province.

As stated in the introduction of this project study, the Aytas of Magbukun are
scattered to different towns in Bataan, but the proponents chose to conduct the fieldwork
in Barangay Bangkal, town of Abucay. Almost 80% of the population is composed of pure-
blooded Aetas. The proponents consider this an ethnic study in literature, thus the data
gathering procedure involved going to the exact location where Magbukun can be found
and conducted oral interviews especially to the oldest people in the tribe.

In addition, a verification of the literary masterpieces of Magbukun was done in

order to make the findings acceptable and reliable. The proponents asked significant
questions to both pure and half-blooded Aytas to determine if all of the information are
the same or if there are certain differences that may arise.

Observations and analyses from the performances of songs and poems of some of
the Aytas in their own dialect were conducted and recorded. Original accounts were
transcribed (put into text) to immediately translate these in both Filipino and English
languages.

Primary and secondary resources such as existing researches were also utilized by
the proponents.
 PROJECT DESIGN AND METHODOLOGY

This study utilizes ethnography. Ethnographic research usually involves observing

target users in their natural, real-world setting, rather than in the artificial environment
of a lab or focus group. The aim is to gather insight into how people live; what they do;
how they use things; or what they need in their everyday or professional lives.
(“Ethnographic Research”, 2013).

This study also employs descriptive research design. Descriptive research methods
are used when the researcher wants to describe specific behavior as it occurs in the
environment (Clause, 2014 as cited by Varua, 2015). Descriptive research involves
“collection of data in order to test hypotheses or to answer questions concerning the
current status of the subject of the study,” (Gay, 2000). Therefore, through this method,
one can identify the relationship of variables from one another as they affect a certain
scale of phenomenon.

The following questions (originally asked in Filipino to avoid misconceptions and

language discrimination) were legally asked to the subjects of this project study:

1. What is the name of your Barangay?

2. What do you call the natives living in your Barangay (except for Tagalog)?
3. What is the religion existing in your tribe? If more than one, please indicate
others.
4. What are the most notable traditions still being followed by the Aytas from
then and now?
5. What are the belief systems of your tribe? Specify.
6. Do you believe in superstitious beliefs? If yes, specify.
7. What are the actions prohibited in your tribe? What are the corresponding
sanctions?
8. What cultural practice is your tribe most proud of?
9. What are the things that should be respected in your place? Specify some.
10. In what way do children and teenagers show respect to elders in your
community?
11. How big is the population in your Barangay including the Tagalog?
12. Aside from Magbukon, what other languages or dialects do people from your
tribe speak?
13. What stories, poems, riddles, folktales, and songs of Magbukun are popular
and still being transferred from generation to generation?
14. What other special things, animals, plants, insects, or other elements of nature
are sacred in your tribe? What are the meanings of these possible symbolisms?
15. Are there rituals performed in your tribe? Please specify.
16. What is the typical description of a pure-blooded Magbukun? How about half-
blooded Magbukun?
17. How is it important for a Magbukun to preserve and continue to transfer the
literary accounts to the next generation? How is it maintained?
18. What are the primary livelihood practices of the Magbukun tribe?
19. What is the history of the Ayta Magbukun?
20. What story, poem, song, or riddle is the most known by all your tribe
members?
 RESULTS AND DISCUSSIONS
(PRESENTATION AND ANALYSIS)

Further facts and significant information were gathered and analyzed after
conducting oral interviews and observations of performances. The proponents were also
able to collect scriptures from some of the Aytas of Magbukun. The natives helped the
researchers translate the texts in Filipino, before these were converted in English. An
existing research titled, “The Magbukon Literary Arts among the Aetas of Bataan,
Philippines” by Neil David (2013), was utilized by the proponents as a primary source of
information since the abovementioned researcher was able to transcribe majority of the
important literary masterpieces of the Aytas in Magbukon dialect; he translated these
works in both Filipino and English languages.

In connection with this project study, the proponents used for analysis the
different archetypal/ mythological symbols of literature and the various literary criticisms.
An obviously close connection exists between mythological criticism and the
psychological approach: both are concerned with the motives that underlie human
behavior. Between the two approaches are differences of degree and of affinities.
Psychology tends to be experimental and diagnostic; it is closely related to biological
science. Mythology tends to be speculative and philosophical; its affinities are with
religion, anthropology, and cultural history. Such generalizations, of course, risk
oversimplification… (Guerin, et.al. 2005, pp. 182-183). “Every organized body of
knowledge can be learned progressively; and experience shows that there is also
something progressive about the learning of literature. Art, like nature, is the subject of a
systematic study, and has to be distinguished from the study itself, which is criticism. It is
therefore impossible to "learn literature": one learns about it in a certain way, but what
one learns, transitively, is the criticism of literature. Criticism deals with the arts and may
well be something of an art itself, but it does not follow that it must be unsystematic. If it
is to be related to the sciences too, it does not follow that it must be deprived of the graces
of culture” (Frye, 1951 pp. 501-502).
 According to Shae Hazelton in her article, “Importance of Literary Criticism” dated
2014, literary criticism is an interpretive process used to weigh the social value of a
written idea. An understanding of historical literary criticism may also provide insight on
past cultures. Readers often assume that what's true today was true in the past, but
certain forms of literary criticism place writings in their proper context. Some literary
criticisms that may be applied in this project study are:

 Psychoanalytic criticism adopts the methods of “reading” employed by

Freud and later theorists to interpret texts. It argues that literary texts, like
dreams, express the secret unconscious desires and anxieties of the
author, that a literary work is a manifestation of the author’s own
neuroses;
 Structuralist criticism relates literary texts to a larger structure, which may
be a particular genre, a range of intertextual connections, a model of a
universal narrative structure, or a system of recurrent patterns or motifs;
 Marxist literary criticism is a loose term describing literary criticism based
on socialist and dialectic theories. It views literary works as reflections of
the social institutions from which they originate. It also includes analyzing
the class constructs demonstrated in the literature;
 Postmodern literary criticism is characterized by reliance on narrative
techniques such as fragmentation, paradox, and the unreliable narrator;
and often is (though not exclusively) defined as a style or a trend which
emerged in the post – World War II era; and
 Phenomenological Criticism is a method of literary criticism which
inspects the text without presuppositions about ontology or epistemology.
Ontology is the theory of the nature of being. Epistemology is the nature
of knowledge. Phenomenology finds reality in the physical realm of
awareness.

These literary criticisms were selected carefully in view of this ethnic study.
 The following Aytas of Magbukun are the important and original subjects of this
project study.

1. Juanito A. Nuguid (Apo Ginto), 68 years old, is a pure-blooded Magbukun.

2. Rodelio D. Atienza (Barangay Captain), 37 years old, is a half-blooded
Magbukun.
3. Amante Inocencio (Kagawad), 42 years old, is a half-blooded Magbukun.
4. Eliza Liggayu (Kagawad), 43 years old, is a pure-blooded Magbukun.

To ensure that all data collected are strong and reliable, the proponents visited
another community of Aeta Magbukun who originated from Bangkal, Abucay, Bataan, but
now reside in Sitio Matalangaw, Barangay Banawang, Bagac, Bataan to conduct another
set of interview.

5. Marilou Gulisan Gavino, 56 years old, is a pure-blooded Magbukun.

6. Virgilio Gavino, 65 years old, is not an Ayta, but purely Tagalog. However, he
lived all his life in the community of the Aeta Magbukun.
7. Babylyn Gulisan Gavino, 17 years old, is a half-blooded Magbukun. She is
taught of all the culture and traditions of the Aytas. She can straightly speak
Magbukon dialect and can sing songs from their tribe. She has been the face
who represents all indigenous people of Bataan.

*Marilou and Virgilio have ten (10) children; all of these offspring are half-blooded
Magbukun. They are trained to hunt and to conduct rituals. The mother is someone who
knows the “Kagon” ritual.

THE AETA MAGBUKUN

The “apo” in Aeta Magbukon said that the early settlers of natives in Bataan lived
in Cataning, Balanga City. During the reign of the former president Ferdinand E. Marcos
and the first lady Imelda Marcos, these native nomads were gathered in secured places
and mountains in Bataan – most of them now reside in Bangkal, Abucay, Bataan.
Magbukun refers to people; Magbukon refers to their dialect. In the present time, the
people have different religions – Roman Catholic, Born Again, Methodist, and Jehovah’s
Witness. There are a total of 2,200 people living in their Barangay and almost 80% is
composed of pure-blooded Magbukun. Aytas of Magbukun are described as folks who are
black-skinned, have curly hairs, flat noses, and brown eyes, short in height, and wear
“bahag” as their native distinction. Nowadays, only the physical characteristics are
observed. Due to the rise of modernity, these natives wear Tagalog clothes and dresses.
The “bahag” is only worn if there are occasions and if they celebrate the annual gathering
of Aytas in Bataan which is held every October 27 in Morong and Bagac, Bataan.

According to these natives, they do not mind if they are called Ayta or “Ita” since
it is their common peculiarity. There is a different practice of their courtship when a male
wants to marry a female. This is considered as an obstacle which symbolizes an indigent
practice; there is no specific reference to this tradition. The family of the female will shoot
arrows using bows while the male runs fast to avoid these piercing and deadly, pointed
weapons. If there is anything bad that will happen to the male, the wedding will still be
done. The Aytas said that this tradition is practiced so that the parents can know if the
male can face all the hardships for the sake of the maiden and their future descendants.
A very famous ritual of the Aytas is known to exist even today. It is called “Kagon” or
“Kagun.” The Aytas of Magbukun believes that the mountains are guarded by black
elements such as “Masasamang Anito,” “Multo,” and “Maligno.” When someone is
bewitched, the “Mangangagun” (refers to a native who performs “Kagon”) will call on
the good spirits to help him or her talk to the dark spirit that is inside the body of the
victim and to cast it away.

The Magbukun tribe also believes in superstitions. When someone is about to

hunt into the woods and he or she sneezes before going outside of the house, it means
bad luck – that he or she might not go back and be forever banished. Aside from sneezing,
the sound of the gecko or “tuko” means the same of the previously mentioned
misfortune. The Aytas eat “tatad” or a fresh worm that can be dug from selected tree
branches or woods. In terms of behavior, some of the Aytas are still aloof of the Tagalog
or other people because they are afraid to be discriminated of how they look.
 The Ayta children smile to elders to indicate respect after kissing their hands or
after they do “pagmamano.” Since their tribe is not yet fully modernized, they are not
much informed about the upcoming storms or droughts. The Aytas believe that when
there are “Ibong Sarat” flying in the forest, drought is coming. When they hear a loud
chirping of Maya birds, it indicates a storm approaching. It is also said that of all the Aeta
tribes in Central Luzon (Magbukun, Magkunana, and Mag-Anchi), the Magbukun was first
to be modernized. This native tribe is more recessive in genes than in Tagalog, although
the hair and the height of Magbukun are dominant and mostly acquired by the offspring.

English and other foreign languages are also important to the Aytas of Magbukun,
but their tribe is a living proof that such original dialect should not become extinct or
endangered. They speak Magbukon dialect when no other visitors are in their zone. Half-
blooded are not exempted since they also have the blood of a native running in their
veins.

LITERARY ARTS OF THE AETA MAGBUKUN

There is already an existing study about the literary arts of the Aeta Magbukun.
Textual accounts such as history/ legend, folktales, songs, and riddles are saved in an
archive, but not a single poem has been extracted and put into text. Below is an example
of Magbukun folktale which is already translated in Filipino by Neil David (2013) in his
study, “The Magbukon Literary Arts among the Aetas of Bataan, Philippines”:

APO INDOY
(Magbukon Folktale)

1. Si Apo Indoy ay isang karaniwang katutubong Ayta Magbukun ng Abucay. Siya ay

naninirahan sa lugar ng Bangkal at Bunga. Dito siya naninirahan ng mapayapa
kapiling ang kanyang mga anak at apo at ng kanyang mga kababata at kapwa Ayta.
2. Siya rin ang takbuhan ng mga katutubo kung magkakasakit. Si Apo Indoy ang
katutubong Ayta na may taglay na galing at kapangyarihan. Lahat ng bagay na
pwede niyang gawin sa kanyang sarili ay kanyang nagagawa kung kaya’t sa tuwing
 sila’y nangangalap ng ikabubuhay sa kagubatan, si Apo Indoy ang lagi nilang
kasama upang marami silang maiuwing prutas at mga hayop na galing sa bundok.
3. Ayon sa matatandang kababata ni Apo Indoy, at ito rin ang mga naging saksi sa
mga ginagawa niya, sa tuwing sila’y papasuba sa bundok kung niyaya nila ito, ang
kanyang laging sinasabi ay ganito, “Sige mga apo ko at anak ko, mauna na kayo at
aabutan na lang niyo ako sa kapatagan sa may puno ng Tangili.” At habang
sumasalunga na sa mangulaing, ang mga Ayta ay nakakakita ng isang malaking
paruparo na lumilipad kasunod nila. At sinasabi ng mga matatanda na si Apo Indoy
iyon. “Huwag ninyong pansinin, maglakad kayo ng maglakad nang di mainip si Apo
ninyo.”
4. Si Apo Indoy ang nakikipag-usap sa mga bantay na espiritu sa mga kabundukan
upang ang kanyang mga apo at anak ay bigyan ng mga hayop sa gubat upang
ikabuhay ng mga ito at kung makahuli ang mga ito ay sinasabi niya na,
“magpasalamat kayo (mamakan ka’w), magpakain, nang bigyan kayo uli upang sa
gayon ay hindi na ako makikiusap sa kanila sa tuwing kukuha kayo ng ikabubuhay
niyo sa gubat.”
5. At kung panahon naman ng paglilihi ng hayop sa gubat ay ipinagbabawal ang
panghuhuli nito, ito ang pakiusap ni Apo Indoy na sinasabi sa kanya ng mga
nangangalaga sa mga hayop sa gubat. At ang utos na ito ni Apo Indoy ay naging
batas sa mga katutubo sa kabundukan at sinusunod hanggang sa kasalukuyan.
6. Sa panahon ng kanyang pamamalagi sa komunidad, unti unti ang mga lugar sa
kabundukan ay pinasok na ng mga naglologging at ito ay hindi nagustuhan ni Apo
Indoy kaya’t siya’y nagpaalam sa kanyang mga apo at anak at kanyang sinabi,
“Masyado nang nilalapastangan ng mga taga ibaba ang ating kabundukan na
pinagkukunan ng kabuhayan, nais kong makipag-usap sa mga tagapangalaga sa
kabundukan upang ito ay mapigilan at ako ay tulungan.”
7. Mula nang makipag-usap si Apo Indoy sa mga nangangalaga at makipagkasundo
sa mga espiritu, ay di na siya muling bumalik sa komunidad. Sa panahong ito, ang
mga taga ibaba na pumuputol sa malalaking kahoy sa lugar kung saan siya ang
 ginawang bantay ng mga espiritu ay nababalitaan na lamang ng mga katutubo na
may isinaksak sa pinagputulan na gagawing bangka. Minsan bigla na lamang
nasisira ang mga sasakyan kung saan may mga namamatay na namumutol ng
kahoy.
8. At mula noon kung ang mga katutubo ay sumusuba sa kanyang lugar, ito ay
nagpapakita subalit ‘di na nakikipag-usap. Hanggang sa kasalukuyan, si Apo Indoy
ay maririnig pa rin ang kanyang mga sigaw kung gabi sa bundok ng Malaya at
minsan ay binibiro niya ang mga katutubo na natutulog sa tabi ng ilog at
sinasabihang, “apo aw apo no kay nagkakalimo toi awanak; mag-alik wana,” at
sila’y matatakot at aalis na sa lugar na iyon.
9. Hanggang sa ngayon si Apo Indoy ay nagpaparamdam sa kanyang lugar subalit ‘di
na siya nagpapakita. Kung gusto niyang magpakita, ang likod lamang niya subalit
malayo siya sa nakakakita sa kanya at biglang siya’y mawawala na lamang. Kung
kaya ang bundok Malaya ay lugar ni Apo Indoy kung saan dito siya naninirahan
hanggang sa kasalukuyan.

This story has been verified by the natives of Magbukun as something that is not
true or existing. Apo Indoy is real, but there is a misconception in the story. According to
Apo Ginto and the other Aytas who were interviewed, the real story of Apo Indoy boils
below:

“Si Apo Indoy ay katutubong Ayta Magbukun na orihinal na nanirahan sa Balanga

at hindi sa Abucay. Noong sinaunang panahon, matapos gunawin ang mundo at
nagkaroon ng mga tao at kagubatan at sa pagkalipas pa ng mga taon, si Apo Indoy ay
naligaw sa kabundukan ng Malaya. Siya ay pinaglaruan ng masasamang engkanto ngunit
nakaligtas at nabuhay pa ng matagal. Hindi na siya nakalabas pa ng kagubatan. Ngunit
sa kanyang paglalakbay, siya ay napadpad sa isang komunidad ng Ayta na katulad niyang
Magbukun. Siya ay kinupkop ng mga ito at ‘di kalauna’y nakapangasawa at nagkaroon
ng mga anak. Ngunit si Apo Indoy ay may kakaibang kakayahan kung saan siya ay
nakikipag-usap sa mga “nuno” at “anitong masasama.” Siya ay pinagkalooban ng
kakayahang “mangagun” ngunit upang paalisin nito ang mabubuting espiritu. Hindi
nagtagal, si Apo Indoy ay namatay dala ng katandaan ngunit hindi rito natatapos ang
sumpa sa kanya ng mga anito. Si Apo Indoy ay bumabalik sa kanyang komunidad bilang
multo upang manakot pa ng ibang mga Ayta. Mula noon, si Apo Indoy ay kinatakutan at
naging panakot sa mga batang Magbukun na nais sumuba sa kabundukan.”

*Apo Indoy is a native of Aeta Magbukun who originally came from Balanga and not from
Abucay. Long ago, when the world has begun anew from its destruction and when people
and forests emerged, after another years, Apo Indoy lost his way in the mount of Malaya.
He was tricked and bewitched by dark elements in the forest, but he fortunately survived
and lived for long years. He had not found his way out of the forest. However, in his
journey, he arrived in a community of Aeta Magbukun. He was adopted and raised by the
tribe and later had a wife and children, but Apo Indoy had a very peculiar ability in which
he can talk to “nuno” or bad spirits. He was given the power to perform “Kagon” but only
to cast away good spirits. Years passed, Apo Indoy died of being old, yet his curse did not
cease. He goes back to his community up until now as a dark element to frighten other
Aytas of Magbukun. Since then, Apo Indoy has been a figure of terror especially to Ayta
children who dare to wander in the forest.*

Another folktale about an “apo” has been told by Aeta Magbukun. It is about a
native Ayta who had not seen for centuries after running in the forest.

Apo Marang’as
(Magbukon Folktale)

“Matagal na panahon na ang lumipas ngunit ang kuwento ng isang Apong

katutubong Ayta Magbukun ay hinding hindi malilimutan sa aming kasaysayan. Ito ay
mula pa noong ang mga Kastila ay sinakop ang ating bansa. Si Apo Marang’as ay isang
kilalang katutubong Ayta na naninirahan sa kabundukan ng Bagac, Bataan. Siya ay
magaling sa pangangalaga ng mga hayop at pagpaparami nito. Isang araw, sinubukang
bumaba ni Apo Marang’as sa kapatagan upang ipangalakal ang iba sa kanyang mga
alagang hayop. Sa kanyang pagbaba, siya ay nagulat sa kanyang nakita – ang mga tao
ay may sakit na bulutong. Hindi alam ni Apo Marang’as ang sakit na dumapo sa mga taga
ibaba. Sa kanyang takot, siya ay bumalik sa kaniyang tahanan upang sunduin ang
kanyang pamilya. Sila ay dali-daling tumakbo sa kalayuan ng bundok at hindi na
kailanman nakita. Ngunit si Apo Marang’as ay pinaniniwalaang kasalukuyan pang
nabubuhay at siya ay nagpapakita sa mga Ayta at Tagalog na naninirahan rin sa bundok
kung saan siya ay sumuba. Pinaniniwalaang si Apo Marang’as ay ginawang matandang
ermitanyo ng mga taga-pangalaga ng kagubatan. Walang makapagsabi kung si Apo
Marang’as ay isa nang multo o ganap pa ring tao. Higit sa lahat, tinatayang siya ay nasa
tatlong-daang taon nang nabubuhay.”

*It has been a long time since a tale about a certain native Apo of Aeta Magbukun is told,
yet it will never be forgotten in our history. This story started during the conquest of
Spaniards in the Philippines. Apo Marang’as is a known native Ayta who lives in the
mountain of Bagac, Bataan. He was good in raising animals and making them plenty. One
day, Apo Marang’as went to the land of Tagalog to sell some of his animal stocks. In his
journey, he was astonished with something that he saw – people were stricken by
smallpox. Apo Marang’as had no idea what type of disease devoured the people down
the hill. To his fright, he hastily went back to his home to fetch his family. They ran to the
depths of the forest and were never seen again. However, Apo Marang’as is believed to
be living still and he is seen by the Aytas and Tagalog who reside near the forest where
he went. It is further believed that the guardians of the forest made Apo Marang’as an
“ermitanyo” who wanders continuously. None of the natives can say that he is a ghost or
still a living entity. Most of all, it was estimated that Apo Marang’as is already three-
hundred years of age.*

Other folktales are included below with only short descriptions (synopses) written
in English. Some of these were extracted from the work of Neil David (2013). Some, of
course, were originally taken from the words of the Aeta Magbukun.

a. Kagon – is a folktale of Aeta Magbukun encrypted to their original ritual. Elders

who have the ability to perform this custom allow the good spirit to take
 control of their bodies to help them cast away the dark elements which
victimized an individual.
b. Laman Labuwar – is also known as “Lamang Lupa,” the evil one; the adversary
of Kagon. This anito makes the Aytas ill. It also possesses a person and speaks
in a different language and goes in the body of bad people that is why there is
such thing as sorcery and witchcraft.
c. Lubot Tambakunaw – the big hollow that can be seen on the high wall in
Mount Buwingan opposite of Mt. Natib is the dwelling place of a big bird which
the Ayta folks call as Tambakunaw. According to them, the Tambakunaw bird
is huge. The victuals of this bird are cow, carabao, horse, and other animals
that it spots on the plains when it is hungry and it carries away the stuff into
the big hollow or its dwelling. The bones of the animals that the Tambakunaw
bird eats can be seen just below the hollow and until now, these are still visible
but are no longer distinguishable because of the prolongation of time.
d. Lubot Towong – is a big hollow or cavern at the walls of the mountains. The
animal called Towong dwells in this place during rainy seasons. The folks call it
Towong and known as “Tikbalang” in Tagalog. The feet of Towong are like that
of a horse. It has two hands like that of a monkey. It has a hairy body and its
head is like that of a house of termites that mounted up. Its foodstuffs are the
shoots of a wild bamboo, grasses at the hills, and fruits in the forest. During
rainy season, Towong stays at its cavern so as not to get wet. During sunny
days, it leaves the caves and stays at the hills so that they could not be
bothered by people. Towong is a kind of animal that is very rare in the forest,
they increase so slowly. If their dwelling place is seen by people, they leave it
at once and does not return to it anymore.
e. Buor Ulila/ Bukil Ulila – is not a story about an Ayta child who became an
orphan. According to the Ayta folks, “buor” or “bukil” means hill or mountain.
This folktale tells a story in which two hills, which were together long before
the propagation of the Ayta population, were separated because of a great
 shake or earthquake. These two hills also symbolize the forbidden love of two
good guardians of the forest.

Below are songs performed by the Aeta Magbukun. These songs are believed to
express the feelings of a native, just like a soliloquy, and to give a premonition to someone
that danger is about to happen. The lyrics below are originally written on text by an Ayta
Magbukun as requested by the proponents.

Halika Pun na Indo

(Halika Muna Dito Nanay – Magbukon Song)

Halika pun na indo

Mangumang kitang
Hilo ka ikit-ikit koy
Namulog pug ti pugo
Bakin ikin mong kinuwa?
Hakoy nalimo hay Ayta,
Aytang halang ti kanyang mata.

*Halika muna dito nanay

Mag-umang tayo ng silo
Nakakita ako ng pumapasag na pugo.
Bakit hindi mo kinuha?
Natakot ako sa Ayta,
Sinong pagka-Ayta?
Aytang halang ang mata.*

Hay Panaong Hapon

(Noong Panahon ng Hapon – Magbukon Song)

Hay panaong hapon

Hako’y nangaie
Buloy, Saya ko ay sako
Baro’y dahon kayo
Tinawag hako ni Apo into ha banil kayo,
Tinabi kung hakoy may kargang tabako.

*Noong panahon ng hapon

 Ako’y naghuhukay ng ubing bulusok
Saya ko ay sako
Damit ay dahon ng kahoy
Tinawag ako ni Apo doon sa ugat ng kahoy,
Tinawag kong ako ay may dalang tabako.*

Paki-Uhap
(Paki-Usap – Magbukon Song)

I.
Paki-uhap ko kayka, hana ay maalin hako
Ta hay naw-nawana, lipatan mo…
Ta nu hako way amin talaga
Ha imba ha damdamin mo…
Maglilingkor hako, owng buong tapat kayka.
Chorus:
Huhuyuon mot kita, awlo-awlo maal ko,
Anggang ha matandaan na maalon mo…
II.
Ta nu hako way amin talaga
Ha imba ha damdamin mo…
Magtii ko, alang-alang kayka…
Chorus:
Huhuyuon mot kita, awlo-awlo maal ko,
Anggang ha matandaan na maalon mo?

*I.
Paki-usap ko sayo, sana ay mahalin mo,
At ang nakaraan limutin mo…
At kung ako’y sadyang wala,
Pitak sa damdamin mo…
Maglilingkod ako, ng buong tapat sayo.
Chorus:
Susuyuin pa kita, araw-araw mahal ko
Hanggang sa matutuhang mahalin mo.
II.
At kung ako’y sadyang wala,
Pitak sa damdamin mo
Magtitiis ako, alang alang sa iyo.
 Chorus:
Susuyuin pa kita, araw-araw giliw ko
Hanggang sa matutuhang mahalin mo!

Other titles of songs are listed below with Tagalog and English translation by Neil
David (2013). Some titles of songs were changed due to the verification of the Ayta
Magbukun.

a. Ha Pugar Owng Dalita – Sa Pugad ng Dalita – In the Nest of the Unfortunate

b. Panaynup – Panaginip – Dream
c. Bagtahan – Bagtasan – Pathway
d. Ha Kabangor Aong Abagat – Sa Kabila ng Ulan – Despite of the Rain

In search for the original account, the proponents found only one existing poem
of the Aeta Magbukun:

Hati Palang Bukil

(Ito Palang Bundok – Magbukon Poem)

Hati palang bukil,

Himbaan aung Ayta.
Lublubang aung baboy,
Takbawan aung uyha.
Hati palang tikling
Makajang ti paa,
Manok aung labuyo,
Mapula ti mata.

*Ito palang bundok,

Simbahan ng Ayta.
Lubluban ng baboy,
Takbuhan ng usa.
Ito palang tikling
Mahaba ang paa,
Manok na labuyo,
Mapula ang mata.*
 Aside from poem, a soliloquy exists as part of Magbukun’s tradition. They call it
“Mag-Uso.” It is mostly used in Romance. No original account has been recovered
because according to the Ayta folks, “mag-uso” is performed depending on the mood of
the performer. It also depends on what words they would like to utter. He or she sits near
the window and expresses his or her feelings about someone who left for a month-long
hunt in the woods. However, one soliloquy exists with lyrics, not romantic, but is used by
parents before their teenage children hunt the forest.

Sa Pangangaso
(Magbukon Soliloquy)

Kung hika ay papalaya,

Pag latung mo ha laya
Ay magpakan ka ha aw anito
Para hika ay bigyan nilang lamang gikot.

*Kung ikaw ay susuba sa hulo,

Pag dating mo roon
Magpakain ka sa mga anito
Upang kalooban ka ng kailangan mo.*

The Literary arts of Aeta Magbukun do not end in storytelling and singing a song.
During their rituals at night, the Ayta children dance by circling the fire lit on woods to
give entertainment and respect to the elders and their “anito.”

RELATIONSHIP OF MAGBUKON LITERATURE TO THE WAYS OF LIFE OF AETA MAGBUKUN

USING LITERARY CRITICISMS AND ARCHETYPAL/ MYTHOLOGICAL SYMBOLS

There is a peculiarity in the literary arts of Aeta Magbukun that transcends to their
culture. This kind of rarity is not observed in some ethnic arts or even in Western culture.
The following symbols are originally used by Aeta Magbukun. Some possess the same
meaning to other communities:

a. Ibong Sarat – Drought

b. Maya bird – Storm/ Typhoon
 c. Tatad – Survival
d. Mariposa/ Malaking Paruparo – Protector of forest
e. Asay – Buho/ Weapon
f. Smile – Respect
g. Stones – Senses of the Good and Bad Spirits
h. Gecko – Bad luck
i. Lubot – Cavern
j. Pinya-Pinyahan – Point where people mostly lost their way in the forest

Below is the application of the literary criticisms in Magbukon literary arts and
traditions:

 Psychoanalytic criticism – The Aeta Magbukun shared that they sing a

song or deliver their soliloquy to express their feelings in a sincere way in
which the listener or the subject being referred appreciates more of the
message conveyed. It is more likely that the performer converts his or her
neuroses or desires by making it more creative or artistic.
 Structuralist criticism – Only the folktales and legends of Magbukun can
be considered as complex works. The poem, songs, and soliloquy are
written in short paragraphs; there is no specific pattern or scheme, even
the lines are in freeway. When one analyzes it between the lines, one can
see that there is a universal meaning behind the texts.
 Marxist literary criticism – As stated, the literary works of Aeta Magbukun
simply mean one thing – to remind all their native brothers and sisters to
relive their traditions and cultures. It means that one cannot fully become
an Ayta without understanding of their literary arts.
 Postmodern literary criticism – There is no specific author of all the
masterpieces of Aeta Magbukun. It is believed that it is just passed to their
generations without knowing the root of it. Nowadays, their contemporary
arts are known and performed – the Ayta children translate modern songs
 to their own dialect to ensure the preservation of their language and it is
considered as a modern artistic view.
 Phenomenological criticism – The Aytas of Magbukun before did not study
in school formally because they believe that being knowledgeable to their
literary heritage, culture, and tradition means that they are well educated.
Their habitat is in the mountains and they did not have to go beyond
education to preserve their ethnicity. Nowadays, there is a paradigm shift
– Aytas learn to read, write, sing, and dance in school and in community.
 SUMMARY AND CONCLUSIONS

The Magbukun is an Aeta tribe in Bataan scattered in different towns, but speak
the same dialect: Magbukon. Modernity has embraced its ethnicity, and so, it is
considered as extinct and vanishing tribe. Although 80% of the population in Bangkal,
Abucay, Bataan is composed of pure-blooded Magbukun, still, their number is apparently
decreasing.

The concerns of the proponents in this project study are to verify the literary
accounts saved in an archive by other researchers, to research more about the unsaved
masterpieces, and to promote the languishing literature of the abovementioned ethnic
tribe.

The proponents found other areas to be negated and visited different

communities where Aeta Magbukun can be found to validate and to make all the data
strong and reliable. The proponents were also able to use archetypal symbols of literature
and various literary criticisms in analyzing the literary arts of the Aeta Magbukun and
found out that their literature is integrated to how they live their life as an indigenous
person.
 RECOMMENDATIONS AND PLAN OF ACTION

The proponents of this project study claim to do the following in respect of and in
return of the favorable responses of our native brothers and sisters:

 Aside from the National Commission on Indigenous People (NCIP), there

should be a sole group or organization in Bataan that should take actions
in promoting the preservation of Magbukon Literary Arts and to advocate
its integration in Basic Education Curriculum and Mother-Tongue Based
Multilingual Education (MTBMLE).
 With this project study, the government of Bataan should provide control
systems to regulate the modernity that strikes the place of the Aytas.
 The literary accounts of the Aeta Magbukun should be promoted as part
of the literature of the Philippines.
 Printed materials with consent of the tribe and the NCIP should be
furnished as copies of Bataan Tourism office and accredited libraries in the
province for an open access.
 The proponents of this project study should give a copy of this research as
a guide to future researchers.
 REFERENCES

Varua, Nomer N. (2015), A Preliminary Study on Early Detection of Language

Attrition Among Aeta Magbukon in Bataan: Measuring Language Attrition with the
Bilingual Language Profile (BLP), De La Salle University – Manila.

PEHF Philippines Website Retrieved from

http://pehfphilippines.com/projects_research.html#Top

David, Neil (2013), The Magbukon Literary Arts among the Aetas of Bataan,
Philippines, Bataan Peninsula State University – Main Campus.

Ethnographic research: Getting input into products and services (2013).

Retrieved October 11, 2017, from https://www.gov.uk/service-manual/user-centred-
design/user-research/ethnographic-research.html

Gay, L.R. (2000), Educational Research: Competencies for Analysis and

Application, New York, Macmillan Publishing Co.

Guerin, Wilfred et. Al (2005), A Handbook of Critical Approaches to Literature

(Fifth Edition), Oxford University Press – New York City.

Frye, Northrop (1951), The Archetypes of Literature, Canada.

Hazelton, Shae (2014), Importance of Literary Criticism, Retrieved last October

11, 2017, from http://penandthepad.com/importance-literary-criticism-5557624.html.
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