Preliminary Study on Panay Bukidnons' J.D. Linaugo, A. C.

Larroder
(of Central Philippines) and C. C. Larroder
Astronomical Views

Preliminary Study on Panay Bukidnons'

(of Central Philippines)
Astronomical Views
JOJI D. LINAUGO
enarlinaugo@yahoo.com
La Consolacion College Bacolod
Bacolod City, Philippines
ARIS C. LARRODER
Philippine Science High School-Western Visayas
Iloilo City, Philippines
CLYDE C. LARRODER
West Visayas State University-Lambunao East
Campus
Iloilo, Philippines

Date Submitted: August 17, 2011

Final Revision Accepted: December 2, 2011

Abstract - There is a dearth of literature on

cosmic views of Filipinos. Consequently, the Philippine
Atmospheric, Geophysical, and Astronomical Services
Administration (PAGASA) is asking the public to help it
compile local legends about celestial objects for
educational purposes. Early Filipinos have a rich
knowledge of the heavens. Certain indigenous groups in
the country, mostly their elders, retain the knowledge,
which may be lost unless it is recorded or passed on to
the next generation. This study is an attempt to
document Panay-Bukidnons' astronomical lore and
concepts. A semi-structured and focused-group
interview was conducted with the Council of Elders of
the Panay Bukidnon indigenous group. This was
followed by an in-depth interview of the cosmic expert
and other experts in related fields. Interviews were
transcribed for text analysis using memory banking via
111
Development Education Journal of
Multidisciplinary Research
narrative inquiry. This study confirms the richness of
the knowledge in astronomy of the indigenous people
about the cosmos in general. It also substantiates the
astronomical understanding through terminologies
used by the Panay Bukidnons when referring to objects
like the galaxies, sun, moon, stars (including
constellations and/or asterisms), comets meteors, and
astronomical phenomena. It also provides information
how indigenous people perceive these astronomical
objects and phenomena to their lives and culture.
Keywords – archaeoastronomy, Panay-Bukinon,
indigenous people, astronomy education
INTRODUCTION
According to the Astronomy League of the
Philippines (ALP), astronomy was not given much
emphasis in formal education in the country. The
League added that it was mainly integrated as a topic in
the General Science course in primary and secondary
schools and none of the colleges or universities offered
astronomy degrees, only elective astronomy courses.
The organization further revealed that much of
astronomy education and outreach programs were
being conducted by agencies like the Philippine
Atmospheric, Geophysical and Astronomical Services
Administration (PAGASA), organizations like the ALP
itself, the Philippine Astronomical Society (PAS) and the
institutions such as Rizal Technological University
(RTU) and the University of the Philippines (UP). In fact,
RTU is the only university in the country offering a
degree program in astronomy which started in 2007
(Torres 2007).
Filipino astronomers mostly work in optical
astronomy, theoretical astrophysics, radio astronomy,
112
Preliminary Study on Panay Bukidnons' J.D. Linaugo, A. C. Larroder
(of Central Philippines) and C. C. Larroder
Astronomical Views
cosmology and solar physics (Yamani 2008). The study
of astronomy in the Philippines lags far behind what is
offered in many other countries (Torres 2007). Torres
further stated that astronomy education in the
Philippines is limited to a few chapters in elementary,
high school, and collegiate science textbooks that are
sometimes woefully out of date or inaccurate. Despite
these observations, Torres noted that astronomy in the
Philippines in a survey conducted is among the most
interesting fields of study according to Filipino
students. The science, however, suffers from neglect
because most Philippine institutions of higher learning
have campuses in urban areas (Torres 2004). The
location hinders them to conduct skywatching activities
which arouse students' interest in astronomy. Also,
research activities in the agency are primarily devoted
to data collection and publication of astronomical
phenomena. Personnel also read books and
publications that are procured, usually from overseas
sources (Celebre 2003).
In the recent 7th East Asia Meeting in Astronomy
(EAMA-7) held in Japan in October 2007, one of the
goals forwarded is the collection Philippine folklores
and legends on stars and constellations. There is a
dearth of literature on cosmic views of Filipinos. The
Philippine Atmospheric, Geophysical, and
Astronomical Services Administration (PAGASA) is
asking the public to help it compile local legends about
celestial objects for educational purposes.
Several studies have been made with some
indigenous groups in the Philippines. Among which are
those of Bagobo in Davao by Cole (1913) and Benedict
(1916), Bukidnon in Mindanao by Cole (1956), Tiruray
by Schlegel (1967; 1987), Jama Mapun by Casiño
(1967a, b, 1976), Kankanaey by Vanoverbergh (1972),
Subanen by Laviña (1979), Tausug in Sulu by Jundam
113
Development Education Journal of
Multidisciplinary Research
(1990) and Sama in Tawitawi by Ambrosio (2000).
These works were comprehensively reviewed by
Ambrosio (2005, 2006). Despite the work of Magos
(1992) of Panaynon maritime world view, there was no
elaborate description of the Panay Bukidnon's cosmic
views.
This study aims to document Panay-Bukidnons'
cosmic views by looking into their astronomical lore,
cosmic terms and identified star patterns.
METHODOLOGY
The investigation was confined in the Panay-
Bukidnon (also known as Sulod – inside, however the
present generation would prefer to be called as
Bukidnon – from the mountains) community in the
villages of Garangan, Masaroy and Agcalaga, Calinog
town, Iloilo province, Central Philippines.
According to Jocano (1968), the Sulod (Buki,
Bukidnon, Mondo, Mundo, Putian) are a mountain
people who live along the banks of the Panay River on
central Panay Island in the Bisayan Islands in the
central Philippines and are classified in the
Hesperonesian Group of the Austronesian Language
Family. Presently, their communities are located in the
municipalities of Tapaz and Jamindan, Capiz; Calinog,
Lambunao and Janiuay, Iloilo; Libacao, Aklan; and
Valderrama and San Remigio, Antique (National
Commission on Indigenous People).
The main informant of this investigation is Mr.
Romulo Caballero, a tribal leader and one of the few
surviving elders who mastered the Suguidanon, the epic
of the Panay-Bukidnons. Along with him are his
brothers, Mr. Federico Caballero, a National Living
Artist awardee of the Philippines' National Commission
for Culture and the Arts (NCCA) and Mr. Leopoldo
114
Preliminary Study on Panay Bukidnons' J.D. Linaugo, A. C. Larroder
(of Central Philippines) and C. C. Larroder
Astronomical Views
Caballero. These three siblings are master teachers at
the School for Living Traditions at the area. Other
informants include Mr. Jimmy Lastrilla, secretary of the
Tribal Council in the area, and Mr. Eliser Lastrilla and
Mr. Honorio Lastrilla who are both tribal leaders sitting
in the tribal council.
Prior to the conduct of the investigation, a
preliminary interview with the prospective informants
was held. Permission was sought from the Council of
Elders of the target indigenous group as counseled by
the state's National Commission on Indigenous People
(NCIP). A proposal was submitted to NCIP after which
an endorsement to the area local coordinator was given.
The local coordinator in turn convened the Council of
Elders and a resolution granting the conduct of study
was drafted and approved.
The investigators used the semi-structured and
focus group interview. In this method, a series of
questions was used to guide the discussions often done
with small groups in the evening. A tape recorder was
used to record the discussions. The audio recordings
were then transcribed and the transcriptions were
analyzed through memory banking via narrative
inquiry. The drawn information were then confirmed
through triangulation. Themes were then established
based on the confirmed information.
RESULTS
The Lores
For the Panay Bukidnons, the alternation of night
and day is a gift from God. They are a people who are
always taking advantage of daylight. It is an insult to
the Gods if one remains asleep when the sun has
already risen. Work has to commence as soon as the
first streak of light peaks in the east. In their epic,
115
Development Education Journal of
Multidisciplinary Research
collectively known as Suguidanon, Pangadlawon, the
sun is one of the more powerful characters. He is the
only son of Pamulanon – the Moon and Maghabagat –
the southwest wind. The informants reveal that
sometimes, the sun stay longer in the zenith at noon
time because Pangadlawon is actually resting on
Pamulanon's house.
In the previous section, the planets Venus
(Talughapunon) and Jupiter (Kabugwason) and the
brightest star of Bootes, the Arcturus (Karamraganon),
have corresponding terms in the Panay Bukidnon's
vocabulary. The movements of these heavenly objects
have been looked into by the informants as signs of
coming strong typhoons. It is said that these objects
were once living human beings. Talughapunon, a boy,
and Kabugwason, a girl, grew up without knowing that
they were siblings for they were orphaned early. They
were raised by different elders. They fell in love despite
of the protests of the elders and were able to sire a son,
Karamraganon. As a punishment they were turned into
Bitoon or stars and were placed in the sky at a very far
distance so that they will not meet again. Sometimes,
the three stealthily meet at the udtohan or zenith. Once
noticed, the Gods would send strong winds through
typhoons to separate the three. For the locals, when the
three Bitoon are clustered at the zenith, it would mean a
super typhoon is coming. This is further strengthened
by the observations on the behavior of some large
mammals like the Visayan warty pig, Sus cebifrons and
the Visayan spotted deer, Cervus alfredi. According to
the informants, the pigs would create a makeshift
hiding place called dugmon. This is made of leaves and
twigs and placed in areas which are away from the
direction of the wind. Deer, on the other hand, would
make a bakisuhan – a cave-like hiding place – by carving
it out from the steep side of mountains. This animal
116
Preliminary Study on Panay Bukidnons' J.D. Linaugo, A. C. Larroder
(of Central Philippines) and C. C. Larroder
Astronomical Views
behavior would usually take place when the three Bitoon
can be found at the zenith.
The locals also look into the phases of the moon as
bases for their activities. The best time for planting rice
is when the moon is on its waxing gibbous or turinak
kalasag phase. Coconut and banana is best planted
when the moon is on its full moon phase. Hunting is
best done with the moon's phases either towards or just
after the first or last quarters. At these phases, snakes
which are considered will not bite thus making hunting
safe. On fishing, eels of the family Anguillidae, like the
mottled eel, Anguila marmorata, will likely be caught on
a new moon or on nights just before or right after it.
Supernatural beings usually become active when the
moon is on its full moon stage, thus one must be more
careful at this time.
Panay Bukidnons believe that the moon is being
devoured from time to time by a giant snake with seven
heads called Bagsang. They believe that they once have
seven moons but the Bagsang ate the six leaving only
one. The locals explain that the moon “bleeds” because
Bagsang is eating it. As revealed by Leopoldo Caballero,
the moon is the crown of their king. When a lunar
eclipse takes place, they even shout to the sky luring the
Bagsang to return the crown of their king. Together
with the shouts, they are also throwing spears aimed at
the sky and the same time make sounds from drums,
gongs and other sound producing materials like
cauldrons and hollow bamboos. According to him,
lunar eclipses are deities' way of checking whether there
are still people living on earth. When people make
sounds the deities will know that there are still humans
abounding the earth. People are doing this or else
nothing would be left for them. The moon is a very
important basis for making decisions especially in
farming and hunting and when the remaining moon is
117
Development Education Journal of
Multidisciplinary Research
totally devoured; they would have nothing left to base on
their decisions. On the other hand, the locals believe
that when a lunar eclipse occurs, a long drought will
take place.
The position of Bagsang is also looked into when
planting or harvesting rice. Old folks have a ways of
determining the head of Bagsang in a certain part of the
year. For instance, if the head of the supernatural being
is at the east, one has to plant or harvest in direction
across the body Bagsang – that is from north to south or
vice versa. If this is not done, the farmer will not have a
good harvest because Bagsang will consume part of the
seedlings or the harvest.
On the other hand, Panay Bukidnons have a
different view of a solar eclipse. As revealed by Romulo
Caballero solar eclipse is just merely a darkening of the
sky. As solar eclipse takes place, the locals would
prepare food good for several days for they believe that
the darkening might last for a longer period.
The placement of a bright star or planet with respect
to the moon is also being observed by the locals. The
locals believe that when a bright star or planet is
positioned close to a full moon, two lovers would elope in
the night.
Panay Bukidnons call the interplanetary material,
meteor, as Bululakaw. Bululakaw is a supernatural
being, a burning woman who would dive from the sky.
Romulo Caballero had an experience of seeing a
Bululakaw in person. He vividly described the flight of
the being to be producing a sound that comes from a set
of metal chains being bumped to each other. The
presence of a Bululakaw would either mean pestilence
or good harvest to the farms of the Panay Bukidnons.
As such, once this takes place, appropriate gifts are
offered.
118
Preliminary Study on Panay Bukidnons' J.D. Linaugo, A. C. Larroder
(of Central Philippines) and C. C. Larroder
Astronomical Views
A meteorite, on the other hand, is believed to be a
rock that fell from the sky. It has no relationship with
the Bululakaw. The locals consider the rock, known as
dulis, as a good material for kindling fires. The stone is
usually stroke with the sharp edge of a bolo to make a
spark. As the researchers and an informant were
walking in an open field, the latter pointed out to a dulis.
The researchers are still making further analysis of the
dulis material to further check its identity. For the
locals, the presence of the dulis would mean the onset of
the summer season.
The Large Magellanic Coud, locally known as
Balatas, is very visible in the Panay Bukidnon sky.
When Balatas appear from north to south, it would
mean a long dry season. When it can be seen east to
west, it would mean a flood is going to happen.
Glossary of Astronomical Terms
Panay Bukidnons have names for some
astronomical objects. Some of the terms were totally
different from the common Kinaray-a dialect which is
the lingua franca of the community. Informants reveal
that the language used is based upon the words used in
the Suguidanon, their epic. Below, terms were
categorized according to the group or groups of
heavenly bodies they refer to.
Panay Bukidnons call the moon as dalanon, a very
different term from its Kinaray-a (vernacular language)
and Filipino (national language) counterpart which are
bulan and buwan, respectively. They also have
references to some phases of the moon and attach
special concern on it as they consult on it for their
decisions in going over their day to day chores. Lunar
phases are referred to as Sakop-sakop. In Table 1 are
the lunar phase terminologies among the Panay
Bukidnons and their English counterpart.
119
Development Education Journal of Preliminary Study on Panay Bukidnons' J.D. Linaugo, A. C. Larroder
Multidisciplinary Research (of Central Philippines) and C. C. Larroder
Astronomical Views

Table 1. Lunar Phases Terminologies among Panay illustrates the horses to be of large size and with tails
Bukidnons and their English Equivalent. which reach up to the ground. His cousin whose
house's underground (usually, Panay Bukidnons'
Panay Bukidnon English
Ligum Dulom New Moon houses are elevated from the ground by sturdy stilts)
Tabuliog Waxing was beset by the Moroporo for three times lost three
Lati Waxing crescent (three days after new
moon)
immediate relatives for three times also, allegedly taken
Palakad-lakad Phases of Moon after waxing crescent by the elements of the underworld through the
Hanga First Quarter Moroporo. It was then surmised that once a Moroporo
Paugsaron Few days before Full Moon
Turinak Kalasag Waxing Gibbous appears at the underground of one's house, that house
Ugsad/Wayaway Full Moon must be immediately abandoned or bad fate will come to
Himatayon Last Quarter
the family.
Krus nga gatabuli or inverted cross is considered as
The presence of moon rings (or rainbow effect) the evening clock among the Panay Bukidnons. This
among the Panay Bukidnons would mean a rainy day to asterism is the “tail” portion of the constellation
follow. They call this phenomenon as panalutog. When Scorpius. Once, the tail is positioned upside-down, it
one looks at the moon rings, it seems that the moon is signifies the dawning of the next day. Accounts would
enclosed by the ring. In the local dialect, talutog – the say that when cattle rustlers saw the inverted cross,
root word for panalutog, means gate. Thus, the term they would not steal because for sure, they will be
panalutog, enclosed. The local term for Lunar Eclipse is caught because daylight is fast approaching.
Sibâ. Balatik is the Panay Bukidnons' trapping device
used to catch large wild mammals abounding the area.
Identified Star Patterns The most sought after species are the now critically
Panay Bukidnons' concepts of the asterisms were endangered Visayan warty pig (Sus cebifrons) and
based on the fact that these were their guides with Visayan spotted deer (Cervus alfredi). Balatik is a
regards to their daily activities – farming, fishing, device consisting of a spear attached to considerably
hunting to name some. Among the most prominent long (ca 3 m) elastic material of bamboo or cane make
and consistently sighted asterisms were the Pleiades connected by a vine to a stationary material firmly
(Moroporo), part of Scorpius (Krus nga gatabuli), part of buried in the ground. A series of vines acting as trigger
Orion (Balatik) and two unidentified stars within the is placed on the track of the animal. Looking into the
Hyades (Sampok Maya). parts of Orion, the belt would serve as the spear, Rigel,
Informants reveal that Moroporo is a portion in the Betelgeuse, Saiph and Bellarix serve as material onto
ground where seven small holes are arranged which the spear is attached.
mysteriously into a circle and from there, seven horses Sampuk Maya is very difficult to spot in the night
which represent the deities from the underworld would sky. It is only visible during a favourable sky and
go out and search for victims. Romulo Caballero weather condition. It represents two maya birds (Paser
montanus) kissing each other. The location of this

120 121
Development Education Journal of Preliminary Study on Panay Bukidnons' J.D. Linaugo, A. C. Larroder
Multidisciplinary Research (of Central Philippines) and C. C. Larroder
Astronomical Views

asterism is between Moroporo and Balatik. The a constellation in a certain portion of the ecliptic zone
Sampuk Maya according to favorable Federico would define the season for harvest or clearing the
Caballero is the mouth of a pig that is supposed to be forests for planting among others. For the Panay
trapped by the Balatik. The presence of this asterism is Bukidnons, the movement of a heavenly body along the
an indicator of a fine weather the next day because it ecliptic zone is paliwis-liwis. The zenith is udtohan. A
can only be seen in a very clear sky. heavenly body is said to be on its yuyuho time when it is
at the zenith and tuwang-tuwang when it is observed to
The table below shows the different times of the in the area just above the horizon. Rise is termed as
day and its equivalent in the Panay Bukidnons' dilag while set is sugbo. The observation of the stars
language. and the moon when used as basis for telling agriculture
related time is done at dusk. The informants' term for
Table 2. Daytime Terminologies among the Panay seasons is Panuigon.
Time Panay Bukidnons English Translation For the Panay Bukidnons, both stars and visible
Early morning (ca 7:00 AM) Gawang Manaba Low peek
Late morning (ca 10:00 AM) Gawang Mataas High peek planets at night are called Bitoon. There are some
Noon time Tariuyok Zenith or ovehead prominent stars or planets which found a place in their
Late afternoon (ca 4:00 PM) Parasak Bugsay Can be reached by an oar
Dusk (ca 6:00 PM) Sirum Dusk vocabulary. For example, Arcturus is Karamraganon.
Karamraganon has the property of being visible even
These terminologies are primarily based on the when there is already a streak of sunlight. Venus is
position of the sun. Gawa, the root word of gawang either Talughapunon,Tuloghapunon or Tilagapunon.
means peek. Manaba means low. Therefore, gawang Jupiter is Kabugwason.
manaba means low peek and gawang mataas means The sun is kurawon or hurawon and the term for
high peek. Tariuyok is an archaic language for solar eclipse is Dulom. Comets are called kometa. A
overhead. meteor is referred to as Bululakaw while a meteorite is
The determination of the four principal directions is dulis. Mr. Romulo Caballero was able to point at a
based on the path followed by the heavenly bodies and sample of a meteorite along the road going to Brgy.
the blow of winds. The east is sidlangan while the west Masaroy. It was an ordinary sandstone for which the
is either sugbuhan or salupan. Naaminhan is the locals believe to have come from the sky. The Magellanic
direction from where the northeast monsoon (Amihan) Clouds, referred to as Balatas, is also very prominent in
comes from. This is where the Panay Bukidnons' north the area.
is. Their south is called Nabagatnan which corresponds
to the direction from which the southwest monsoon Established Themes
(Habagat) blows from. Three themes were established in this investigation.
The position of the heavenly bodies and star First, positions and appearances of celestial bodies
formations with respect to the ecliptic zone is very serve as guide in daily activities such as farming,
familiar among the Panay Bukidnons. The presence of hunting and fishing. Celestial positions are also

122 123
Development Education Journal of
Multidisciplinary Research
indicators of time. They also warn incoming
catastrophes like floods, famine, wars and typhoons.
Such observations were in consonance with the findings
of Cole (1913), Benedict (1916), Cole (1956), Schlegel
(1967; 1987), Casiño (1967a, b, 1976), Vanoverbergh
(1972), Laviña (1979), and Ambrosio (2000) when they
studied several indigenous groups in the Philippines.
The second established theme is the observed
periodicity of appearances of celestial objects. This
makes the celestial bodies as the basis for the
determination of the Panay Bukidnons' Panuigon or
seasons.
Finally, the names of the asterisms and some
celestial bodies are culture-bound. They are usually
considered as characters in the group's oral tradition
like the collection of the epics called Suguidanon.
Conclusion & Recommendation
Panay-Bukidnons have a very rich indigenous
knowledge about the cosmos. Even with the onset of
modern ways of cataloguing the movement of the
celestial bodies and the determination of the seasons,
the older generation is still deeply rooted on the
movement of the heavenly objects as indicators of time
and seasons.
There is a need to probe deeper into this indigenous
knowledge and project it side by side with accepted
scientific concepts. There is a need to integrate this
knowledge to the basic education curriculum especially
in science and civics and culture not just in the areas
where Panay Bukidnons are but also in the entire
country. Parallel studies should be made with other
indigenous group for documentation and integration.
124
Preliminary Study on Panay Bukidnons' J.D. Linaugo, A. C. Larroder
(of Central Philippines) and C. C. Larroder
Astronomical Views
LITERATURE CITED
Ambrosio, D. L. (2006). Sandaigdigan at Kalangitan.
Lecture delivered during the 9th Philippine
Linguistics Congress, 25-27January 2006
Organized by the Department of Linguistics,
University of the Philippines.
Ambrosio, D. L. (2005). Balatik: Katutubong Bituin.
Philippine social sciences review. Vol. 57 Nos. 1-
4, pp 1-28.
Ambrosio, D. L. (2000). Paliyama: Kaalamang
Etnoastronomiko sa Tawitawi. Quezon City:
UPORC, unpublished report, pp. 67-68.
Astronomical League of the Philippines. Retrieved:
January 2009 from http://www.
astroleaguephils.org/rtuastro.html
Benedict, L. W. (1916). A study of Bagobo ceremonial
magic and myth. New York: Academy of Science.
pp 93-94,175.
Casiño, E. S. (1976). The Jama Mapun. Quezon City:
Ateneo de Manila University Press.
Casiño, E. S. (1967a) Stars over the Philippines. Science
review. Vol. 8, No.1 pp. 5.
Casiño, E. S. (1967b). Jama Mapun ethnoecology:
economic and symbolic (of grains, winds, and
stars). Asian studies Vol. 5, No. 1, pp 21.
Celebre, C. P. The establishment of an Astrophysics
course in the Philippines through the IAU TAD.
Retrieved: January 2009 from
http://adsabs.harvard.edu/full/2003ASPC..28
9..145C
Cole, F. C. (1913). Wild tribes of Davao District,
Mindanao, Publication 17, Anthropological Series
Vol. 12, No. 2. Chicago: Field Museum of Natural
History. pp 62, 82, 84, 106, 111, 116.
Cole, F.C. (1956). The Bukidnon of Mindanao. Chicago:
125
Development Education Journal of Preliminary Study on Panay Bukidnons' J.D. Linaugo, A. C. Larroder
Multidisciplinary Research (of Central Philippines) and C. C. Larroder
Astronomical Views

Chicago Natural History Museum. Yamani, Aviva. Summary from education and
Jocano, F. Landa (1968). Sulod society: A study of the popularisation of astronomy session in 10th
kinship system and social organization of a APRIM Report. Retrieved: January 2009 from
mountain people of Central Panay. Institute of http://www.astronomy2009.org/static/archives
Asian Studies, Monograph Series, No. 2. Quezon /documents/pdf/documents_aprim2008.pdf.
City: University of the Philippines Press.
Jundam, M. B. G. (1990) Islamic and pre-Islamic
religious belief systems: a study on religious
acculturation in a Tausug community. Ph.D.
Dissertation in Philippine Studies, UPAsian
Center. pp 190-193.
Laviña, C. V. (1979). Subanu culture in transition. URC
data papers: papers in Mindanao ethnography.
Marawi: University Research Center, Mindanao
State University. pp 44-45.
Magos, A. P. (1992). Panaynon maritime world view.
Yakara studies in ethnology. Vol. 17, No. 5. pp 24-
88.
Schlegel, S. A. (1967). Tiruray constellations: the
agricultural astronomy of a Philippine hill people
in Philippine journal of science Vol 96, No. 3.
Schlegel, S. A. (1987). “The traditional Tiruray zodiac:
the celestial calendar of a Philippine swidden and
foraging people,” Philippine quarterly of culture
and society 15, pp 22-26.
Torres, J. R. F. (2004). Bachelor of science in astronomy
Technology: A Model. Retrieved: January 2009
from http://www.rtu.edu.ph/review.pdf
Torres, J. R. F. (2009). Urban astronomy in the
Philippines. Retrieved: January 2009 from
http://scitation.aip.org/journals/doc/AERSCZ-
ft/vol_3/iss_1/115_1.html#div3
Vanoverbergh, M. (1972). Kankanaey religion (Northern
Luzon, Philippines). Anthropos Vol. 67, pp 89-91.

126 127