Ilocos Sur Polytechnic State College

---

Abstract

This study documented the wake and burial traditions and practices of Ilokano Catholics in Santiago, Ilocos Sur. Specifically, this study explored how Ilokano Catholics in Santiago perform these practices and traditions during the wake and burial of their dead relatives. This study used photovoice as its research design. In choosing the participants, the researchers used criterion sampling. Nine (9) participants were identified including elders who lead prayers. In gathering data, researchers asked the participants to show images of their deceased family member during their funeral and let them narrate what is in the images. While the participants were narrating, the participants were interviewed using the aide-mémoire. Then, the recorded interviews were used to verify the gathered data. Based on the statements of the participants, researchers identified six (6) traditions, seven (7) practices, and four (4) beliefs. The practices during the dead are panagbantay (looking after the dead), panakaigangat ti kandela (lighting a candle), panagwaswas ti agasawa (seperation of married couple), panagmano (to bless), panangilayaw diay ubbing (passing the child across the coffin), pabalon (packed things), panagbuggo (hand washing). The traditions on the dead are pa-siyam (conducting a 9-day novena), panag-atong (burning of wood), panaggolgol (bathing), panangipurwak ti bagas (throwing of rice grains), panagpugsat ti krusipiho sadiay rosario (removal of crucifix from the rosary), panagwaksi (a year death anniversary). While the beliefs on dead are categorize based on things that people should and should not do and eat. In the light of the findings, the Ilokano culture of burial and wake are sustained amidst modernization in society. Hence, this culture remains and shall be passed from one generation to the other.

Full Article

DOI: https://doi.org/10.56901/ZMCY5207

References

Amat, A. B. (2020). Superstitions Surrounding Wake and Interment in a Philippine Urban Center. PalArch's Journal of Archaeology of Egypt/Egyptology, 17(6), 8239-8246.

Archdiocese of Vancouver (2022). Filipino Liturgical and Cultural Practices Around End-of-Life. Retrieved on February 9, 2022 from https://rcav.org/system/resources/W1siZiIsIjIwMjIvMDYvMTQvNGNsYXZ3aDM3MV9maWxpcGluby5wZGYiXV0/filipino.pdf

Arizabal- Enriquez, . A. . (2022). An ethnographic exploration of burial practices of Masadiit tribe in Boliney, abra Philippines. South Florida Journal of Development, 3(4), 4332–4341. https://doi.org/10.46932/sfjdv3n4-013

Azarias, A. R., Ballocanag, R., Ramos, A.O., Bambico, L.A.G., Supnet, E.M., Miranda, A.S., Dumot, B.D., &
Holmes, M.V.M. (2020). Freewill in pedagogy: Phenomenologizingthe lived experiences of seasoned
teachers. International Academic Journal of Education & Literature, 1(7), 329-334.

Azarias, R. A. (2022a). English as medium of instruction: The case of technology-related classrooms. Proceedings of the 2nd International Conference on Education and Technology (ICETECH 2021), Advances in Social, Education and Humanities Research, 630, 301-312.

Azarias, R. A. (2022b). Milieu of English language use in industrial-technical classrooms: Implication for intervention and policy formulation. International Journal of Research Studies in Education, 11(12), 103-124. https://doi.org/10.5861/ijrse.2022.332

Azarias, R. A., & Capistrano, F.M. (2019). Pronunciation teaching difficulties and coping: The case of oral
communication teachers. International Journal of Linguistics, Literature and Translation, 2(6), 361-
373

Azarias, R., Garcia, A. F., & Garlejo, V. G. (2022). Heirloom Food Preservation Techniques and Languages of the Indigenous Peoples of Cervantes, Ilocos Sur, Philippines. Journal of Humanities and Social Sciences Studies, 4(1), 262–269. https://doi.org/10.32996/jhsss.2022.4.1.26

Bhandari, P. (2021). Ethical Consideration in Research: Types & Examples. Retrieved on April 4, 2022 from https://www.scribbr.com/methodology/research-ethics/?fbclid=IwAR36JSHfND3v42qxrm8rxkv12C5j8ppgkg8Nuw5Zn 6zZ9wVbDP7nlUToLA4

Braam, A. W., van den Eeden, P., Prince, M. J., Beekman, A. T., Kivelä, S. L., Lawlor, B. A., ... & Copeland, J. R. (2001). Religion as a cross-cultural determinant of depression in elderly Europeans: Results from the EURODEP collaboration. Psychological medicine, 31(5), 803-814.

Braun, V., & Clarke, V. (2006). Using thematic analysis in psychology. Qualitative Research in Psychology, 3, 77-101. https://doi.org/10.1191/1468088706qp063o

Coloma, G. (2015). Atang: Ilokano offering for the
dead. Retrieved from http://northboundasia.
com/2015/10/31/atang-ilokano-offering-forthe-dead/

Corpuz, J. C. G. (2020). Death and Food Offering: The Ilokano “Atang” Ritual from a Contextual Theology. Recoletos Multidisciplinary Research Journal, 8(1), 113–126. https://doi.org/10.32871/rmrj2008.01.08

Costa, D. N., Rillera, R. E., Lorica, C. J., Sorima, A. G., & Nacionales, J. P. (2022). What’s On Your Mind? Deathscape of Filipino Postmortem Remembrance and Mourning Practices on Facebook.

Fanoga, J. (2023).“14 Filipino Funeral Superstitions & Beliefs To show Respect & Avoid Bad Luck”. Retrieved on June 20, 2023 from https://thesmartlocal.ph/filipino-funeral-superstitions-beliefs/

Flower Patch  Delivery(2017). 40 Filipino Superstitions you need to know During Funerals and Wakes. Retrieved on October 2017 from https://flowerpatchdelivery.com/blog/40-filipino-superstitions-funerals-and-wakes/

Galvez, J. (2014). 30 Superstitions Filipinos Practice During Funerals. Retrieved on October 23, 2014 from https://www.manillenials.com/filipino-superstitions-funerals-pamahiin-sa-patay/

Gamad, M., Managuio, P., Pastor, M., Ariola, A., Diane, M., & Silva, R. (2022). The lived experiences of bereaved filipino families of the deceased due to the covid-19 pandemic. Omega - Journal of Death and Dying, 003022282211296. https://doi.org/10.1177/00302228221129669

Hidalgo I, Brooten D, Youngblut JM, Roche R, Li J, Hinds AM. Practices following the death of a loved one reported by adults from 14 countries or cultural/ ethnic group. Nursing Open. 2021;8:453–462. https://doi. org/10.1002/nop2.646

Llaneza, L.B. (2016). Preservation of Tinguian cultures in the Province of Abra. Retrieved on November 7, 2016 from https://psa.gov.ph/sites/default/files/Session%2047%20Preservation%20of%20Tinguian%20Cultures%20in%20the%20Province%20of%20Abra.pdf

Magpali, M. A. (2019).“Golgol:  A Living Tradition of The Ilokanos” Retrieved on January 30, 2019 from https://tawidnewsmag.com/cache-golgol-tradition-ilokanos/

Manzolim, H., & Quilang, L. (2015). Revisiting the Traditional Practices of the Itawis Ethnic Families of Isabela, Philippines. Countryside Development Research Journal, 3(01), 28-42.

O’Malley, L. J. & Munsell, S. E. (2020). PhotoVoice: An Innovative Qualitative Method in Research and Classroom Teaching. Educational Research: Theory and Practice, 31(1), 26-32.

Pawilen, R. (2022). "Reconstructing 1950s Death-Related Practices in Ilocos Sur and Norte With the National Library Historical Data" In The UP Los Banos Journal, 17 (1), 2019: 1-18..

Picache, C.V. (2012). Atang for the Dead. Retrieved on June 2015 from https://dokumen.tips/documents/ilokano-atang-for-the-dead.html

Soriano, R. G. (2020).“Beliefs and Practices of Death and Burial of Ilokanos”. Retrieved on 2020 from https://www.scribd.com/document/83258551/Beliefs-and-Practices-of-Death-and-Burial-of-Ilokanos

Yu, Hope. (2022). The practice of waking the dead in the Philippines. Philippine Quarterly of Culture and Society, 37. 231-238.