BIBLIOGRAPHY ANCHETA, NORREN JOY ...

BIBLIOGRAPHY

ANCHETA, NORREN JOY AGRAMOS. APRIL 2013. “Pangpangwanin di
Amam-a”: Local Expressions Among the People of Banao, Bauko, Mountain Province.
Benguet State University, La Trinidad, Benguet.

Adviser: Maria Luz D. Fang-asan, PhD

ABSTRACT

This study was conducted to help in ongoing efforts to document IK. Its objectives
were to collect local expressions being used by the people of Banao, Bauko, Mountain
Province, classify them, translate them in English and Tagalog, determine their origin as
perceived by the respondents, and describe the situations when they are used.
Data collection was done through face-to-face individual and group interviews
using guide questions.
Local expressions were classified into riddles, idiomatic expressions, figures of
speech and sayings. Local riddles were further classified into 4 based on their answers;
local idiomatic expressions, into 3 based on the situations where they are used; the local
figures of speech into 4, based on the given types of figures of speech in English; and, the
sayings into 2, based on the situations where they are used. Riddles were translated in
English literally while the idiomatic expressions, figures of speech and saying were
translated literally and contextually to show differences in meanings.
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Most of the local expressions were perceived by the respondents as homegrown.
During wakes, riddles were used to entertain people especially at night so that they will not
sleep. They were used also to challenge the I.Q. of children. Idiomatic expressions were
used when there is a need to advice, to insinuate and many other circumstances. Figures of
speech were used to be polite, to be impolite, to compare and to give human characteristics
to inanimate objects. Sayings were used to teach and give pieces of advice and reminders.
From the results of the study, the following conclusions were drawn: the people of
Banao still had a variety of local expressions to convey their messages in different
situations or instances; local expressions had similarities with expressions in the English
language in the sense that they can also be classified into idiomatic expressions and the
like; community gatherings or activities served as venues for the conservation of local
expressions because these were the instances when these were used or shared to others.
The following are then recommended: community validation of the results of this
study is encouraged; results of this study are recommended to be stored or published in a
permanent material that it could be used by teachers, researchers, extension workers and
the locality‟s children as reference in teaching or learning local expressions; communities
should be encouraged to hold activities/gatherings where the local expressions may be used
or shared; and, results may also be used in the production of instructional materials that
will support the Mother Tongue-Based Education being promoted by the DepEd.

“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

INTRODUCTION

Rationale
Language expressions add life to communication making conversations more
interesting and more meaningful. These expressions take varied forms like riddles,
idiomatic expressions, figures of speech and sayings. They are used to convey messages
in a way that stirs imagination and critical thinking.
Like other languages, Kankanaey is full of local expressions that convey special
meanings in different situations. They could be a riddle or a puzzle given during wakes to
entertain the people so that they will not sleep. They could be phrases or sayings embodied
in advices given during weddings and other occasions. These form part of the indigenous
knowledge of the people that have been handed down from generation to generation. Many
elders in the Cordilleras still use these local expressions so they are often referred to as
„pangpangwanin di amam-a‟ (expressions of the elders). However, these are challenged
by the impending death of languages as a result of modernization and globalization.
The phenomenon of parents talking to their children in the global language English
or in the national language Filipino is no longer confined to the urban areas. Even families
in rural areas are now speaking to their children in Filipino and English, or in the „lingua
franca‟ of the region which is Mountain Iloko, thus endangering the survival of local
languages including these local expressions. It is generally observed that young people who
speak a local language would still often ask an elder what he means when a local expression
is used. An example is a child wondering why an elder would say „totolo‟ (three only)
referring to a chupa of seeds when it is very clear that the seeds would number more than
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

three if counted. These instances contribute to misunderstandings brought about by
differences in language. They also lead to the death of a language. Languages that are
understood but not spoken can no longer be taught, hence leading to their extinction.
Banao, Bauko is considered as the “cradle of civilization” of Mountain Province
(Sumeg-ang, 2003) with many people tracing their origin from the place. Kanakana-ey is
the widely spoken language and there are still many elders who use local expressions.
Since language is a very important element of culture, steps must be taken towards its
conservation, hence this study.

Statement of the Problem
In a listing of studies documenting indigenous knowledge in the Cordilleras, none
were on local expressions. To help in ongoing efforts to document IK, this study sought
answers to the following questions:
1. What are the local expressions used by the people of Banao, Bauko, Mountain
Province?
2. What are the classifications of these local expressions?

3. What are the translations of these expressions in English and Tagalog?
4. What are the origins of these expressions?
5. In what instances or situations are they used?
Objectives of the Study
Generally, the study aimed to document local expressions in Banao, Bauko,
Mountain Province as an effort towards indigenous knowledge conservation.
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

The specific objectives were to:
1. collect local expressions being used by the people of Banao, Bauko;
2. classify these local expressions;

3. translate the local expressions in English and Tagalog;
4. determine the origin of the expressions; and,
5. describe the situations or instances when these are used.

Importance of the Study
Results of the study may be used by teachers, researchers, extension workers and
the locality‟s children as reference in teaching or learning local expressions. Results may
also be used in the production of instructional materials that will support the Mother
Tongue-Based Education being promoted by the Department of Education.

Scope and Limitations of the Study
The study was limited to the collection of local expressions, translation of the
contextual meanings into English and Tagalog, identification of their origins, description
of situations or instances when they are used and their classification based on established
characteristics of language expressions. The origin of the collected expressions and the
situations when they are used were perceived by the respondents.
The local expressions were gathered from 43 respondents who were identified
through the snowballing technique. Those referred by local leaders further referred other
individuals whom they knew would be able to contribute to the study.
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

REVIEW OF LITERATURE

Indigenous Knowledge
Indigenous knowledge (IK) is knowledge that is unique to a given culture. It is the
information base for a society which facilitates communication and decision making. It is
passed on from generation to generation, frequently by word of mouth (Warren, 1992 as
cited by Serrano, 1997).
Saway (1998), on the other hand said that IK is defined in a holistic concept that
embraces the social, economic, political and spiritual life of the community. Saway further
stated that:
“IKS related to the sustainable management and utilization of biological resources
in the environment is not yet thoroughly explored in accordance with the holistic
understanding of the indigenous structures and institutions of the cultures, traditions,
beliefs and practices of the tribe. A discussion on the IKS will allow many to explore ideas
on how the elements and structures of the indigenous cultural personality and identity
coexist with the environment and biodiversity”.

IK became a part of culture through folktales, myths, stories--all falling under oral
tradition, direct instructions of elders to the youth, demonstrations, rituals, dances,
performances and songs (Flor, 2002).
Meanwhile, Florendo (2001) explained that the use of oral histories and narratives
make the voices of the people of the grassroots‟ communities heard. “I would like to think
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

that oral history has been a very powerful methodology in serving the people in history,”
she added.

Communication and Language in Community
Development

Human beings are very much at the mercy of the particular language which has
become the medium of expression for their society. It is quite an illusion to imagine that
one adjusts to reality essentially without the use of language but that language is merely an
incidental means of solving specific problems of communication or reflection. People use
words to promote their own purposes in dealing with others. The primary social value of
speech lies in getting individuals to work more effectively together and in easing social
tensions (Kottler and Light, 1967).
A decisive role can be played by communication in promoting human development
in today's new climate of social change. Communication activities can help people, even
those from different social groups within a community, to share information and exchange
ideas in a positive and productive fashion. This dialogue can be enriched by understanding
how development issues affect them, discovering what others think in other communities,
and seeing what other communities have achieved. These are effective methods to help
people to reach a consensus and find common grounds for action, based on their own needs
and capabilities (Fraser and Villet, 2000).
Communication plays an important role in the conflict process. Communication
serves to move conflict from the private to the public arena. In other words, conflict
emerges within our minds as we perceive someone interfering with our wants, needs and
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

goals. The expression of that perception moves from our minds to the public arena through
communication (DeWine et al., 2000).
Certainly, communication is essential in fostering community development; that
with good communication strategies, community members would take ownership of
development initiatives in their hands and that good and effective communication would
foster community development (Adedokun, 2010).
“Our relationships depend on speech because we have made it a tool for explanation
and reasoning. Words allow us to suggest things that might happen, but haven‟t, and to
discuss things that have happened but aren‟t happening anymore. All aspects of our
working and social lives depend on being able to use words. But best of all, they allow us
to reason and to deal with feelings,” says Dimbleby and Burton (2007).

Abstraction of Language
We begin our preview of language by noting that it is impossible to separate the
use of language from culture. For in its most basic sense, language is an organized,
generally agreed upon, learned symbol-system used to represent the experiences within a
geographic or cultural community (Samovar and Porter, 1991).
Spoken language is very good at dealing with ideas, opinions and arguments- what
we call abstracts; things to do with the world of the mind, as opposed to a physical and
material world. Speech is quick, immediate, flexible, a form of communication that
everyone has some ability to use and which doesn‟t require assistance from technologynot
even a pen (Dimbleby and Burton, 2007).
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Communicators can express a multitude of emotions through verbal messages. The
words we choose can comfort or condemn, alarm or allay inspire or incense. As we grow
older; and our symbolic communication grows more complex, we tend to develop other
strategies to communicate our needs to the world around us. But, what may be perfectly
clear to us may be confusing to others. The use of devices such as abstraction, euphemism,
idiom, jargon, and slang can confound the verbal messages we want others to receive. We
need to be aware that these subtle communications can impede our ability to make
successful connections with others, DeWine et al. (2000) noted.
In addition with that, DeWine et al. (2000) point out that one of the best ways to
clarify your intended meaning when communicating with verbal symbols is to be aware
that language operates at several levels of abstraction. The more abstract or removed from
concrete, specific reality a word is, the greater the opportunity for slippage in the
interpretation of meaning. “In some cases, abstraction is intentional,” they added.
Abstraction as defined by Kamal (2011) means to show functionality and hide complexity.
It may also mean generalization; ignoring or hiding details to capture some kind of
commonality between different instances according to Amitaba (2011).
Uses of Expressions
Riddles. “Riddles give us entertainment and make our mind sharper when it comes
to thinking skills,” says Cabanban (2010).
According to the research of Gwaravanda and Masaka (2008) entitled Shona
Reasoning Skills in Zimbabwe: The Importance of Riddles, riddles are essential tools of
logic that help in forming reasoning skills among people. Their study argued that riddles
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

are crucial in forming the inductive reasoning skills of the Shona child, for he or she works
through possibilities and probabilities till the most appropriate answer is found for a given
riddle. This involves, among others, logical elimination of inappropriate answers to a given
riddle on the basis of a reasoned analogy.
According to Georges and Dundes (1963) as cited by Hamnett (1997), riddle is a
traditional verbal expression which contains one or more descriptive elements in which a
pair may be in opposition and the referent of the elements is to be guessed.
Hamnett (1997) conclude in his research study that riddling emerges as a
competitive game for young people, in which what matters is the number of riddles a
contestant knows. It has no importance as an intellectual or cognitive exercise, and no
weight is given to understanding the meaning of riddles. They are mere formulae, and to
know as many as possible off by heart is important because it enables a contestant to
distinguish himself in a riddling contest. They have no other educational or conceptual
value.
Idiomatic expression. We use idioms to express something that other words do not
express as clearly or as cleverly. We often use an image or symbol to describe something
as clearly as possible and thus make our point as effectively as possible.
Idioms tend to be informal and are best used in spoken rather than written English (Evans,
2000).
However, idioms and idiomatic expressions have become widely used because they
convey clear and meaningful messages in very few words that would otherwise be lengthy
to explain in non-idiomatic manner. Idioms are previously considered informal expressions
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

but because of their widespread use idiomatic expressions have found acceptance in formal
communications as well (www.katig.com, n.d).
Mortini (2011) also noted that idioms are generally used so frequently by native
language speakers that it often goes unnoticed that a figurative language is even being used.
Figures of speech. Figures of speech are regarded as embellishments that deviate from the
'ordinary' uses of language (The Literary Apprentice, 2002).
According to Nordquist (2012), there are hundreds types of figures of speech but
he listed the top 20 common ones in an alphabetical order such as: alliteration, assonance,
anaphora, antithesis, apostrophe, assonance, chiasmus, euphemism, hyperbole, irony,
litotes, metaphor, metonymy, onomatopoeia, oxymoron, paradox, personification, pun,
simile, synecdoche a nd understatement.
Euphemisms as elaborated by Wajnryb‟s (2012) cluster around topics a society
finds difficult. Sexuality and death/dying are obvious examples and, historically, so were
religion, as well as things we are ashamed. In these contexts, he said that some words are
regarded as too explicit or offensive or unpleasant, and we feel the need to use something
milder or vaguer.
In addition, euphemisms are used to soften an expression in order to make a blunt
or unpleasant truth seem less harsh, to be polite or to take the place of words or phrases
you might not want to say in polite company, and to be impolite wherein in some cases,
euphemisms are intentionally a grosser or less pleasant way of saying something. These
are usually used when people are being sarcastic or trying to make a serious subject less
serious (examples.yourdictionary.com, 2012).
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Moreover, figuration of language in shaping it is done through breaking the rules
of grammar, syntax and so on. Figures of speech are hence attentional devices, simple rule-
breaking mechanisms that cause people to think differently. In poetry, it makes us ponder
the meaning of words and invokes deeper feelings. In changing minds, it is a big toolbox
for subtle persuasion (changingminds.org, 2002).
Nordquist (2012) added four importance of the figures of speech specifically in
literature: it creates a picture before the mind, it contributes to perspicuity, they are used to
illustrate a subject which thus gains a clearness that could be given in no other way and
finally, they add to the persuasiveness of style which means they give variety to it, by
enabling the author to change his form of expression at will.
Sayings. Passed on from generations to generations, with versions and translations
varying from one region to another, Filipino proverbs or „salawikain,’ reflect traditional
Filipino beliefs, and customs. The wisdom it gives is encapsulated in short rhyming two
liners easy to remember (CultureEight Travel, Inc., 2008).
In general, a Pinoy will resort to quoting proverbs if he wishes to express himself
eloquently, or if he wishes to fancy himself as a sage of wisdom. Defined interchangeably
as "ornament to the language," "words of our ancestors," and "wisdom of experience," he
added that „salawikain,‟ as it is called in Tagalog, are sayings that are steeped in traditional
Filipino culture and wisdom. They are forceful expressions cloaked in poetry, and are
basically euphemistic passages that not too infrequently enter daily conversations. They
can be used to emphasize a point or even to punctuate an ending to a rancorous discussion
(Reyes, 2011).
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Further, he revealed that when a Pinoy wishes to be more emphatic and finds runof-
the mill, ordinary words are not convincing enough to agree, to disagree, to warn, to lecture,
or to advice, he will often seem to quote the appropriate proverb.
Importance of Translation
“Translation is no longer just the process of translating words, but has evolved into
the transformation of meaning and intentions,” says Ruskin and Wodehouse (n.d.).
According to them, translation of various art forms like music, films and literature from a
region is necessary for global understanding of a region and its life. This was seconded by
Elfie (2012) when she said that nowadays, language translation and interpreting services
are being used in all spheres of daily life.
Bernacka (2012) emphasized that translation is not merely an interlinguistic
process. It is more complex than replacing source language text with target language text
and includes cultural and educational nuances that can shape the options and attitudes of
recipients.
The relevance of translation as multifaceted and a multidimensional activity and its
international importance as a socio-cultural bridge between countries has grown over the
years. In the present day circumstances when things are fast moving ahead globally, not
only countries and societies need to interact with each other closely, but individuals too
need to have contact with members of other communities/societies that are spread over
different parts of the country/world. In order to cater to these needs translation has become
an important activity that satisfies individual, societal and national needs (Raina, 2007).
She further elaborated that it is through translation we know about all the developments in
communication and technology and keep abreast of the latest discoveries in the various
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

fields of knowledge, and also have access through translation to the literature of several
languages and to the different events happening in the world.
However, Elfie (2012) said that depending on what language you are translating,
the same language may translate differently between countries, as words may convey
different meanings depending on the location that they are used. Mistranslating the word
or meaning may become offensive, and some of the literal translations are not always
correct. Therefore, keeping the meaning and the original message from the source text in
the language translation process becomes more of an art rather than a science.
On the other hand, culture may be a source of difficulties for translators. At times,
a text with cultural implications may lose some meaning in translation or information may
have to be added because it is impossible to communicate all the levels of meaning that a
cultural reference may imply (Textronics Communications, 2008).
Today with the growing zest for knowledge in human minds there is a great need
of translation in the fields of education, science and technology, mass communication,
trade and business, literature, religion, tourism, etc. (Raina, 2007).

Definition of Terms
‘Pangpangwanin di Amam-a.‟ It is a Kankanaey phrase commonly used to refer to
value-laden utterances of the elders.
Figures of speech. A figure of speech is a change from the ordinary manner of expression,
using words in other than their literal sense to enhance the way a thought is expressed
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

(Hamper, 2008). This expression has different types like simile, metaphor, personification,
irony, apostrophe, hyperbole and many more.
Idiomatic expression. For this study, these are expressions that cannot be classified under
the different types of figures of speech.
Homegrown. Those that were originally composed expression or heard from the native
folks and they have been passing from one generation to another.
Adopted. Adopted are those expressions derived or translated from other languages, heard
from other places or from other people and learned from readings but were already adopted
or accepted in their society.

“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

METHODOLOGY
Locale and Time of the Study
The study was conducted in Banao, Bauko, Mountain Province (Figure 1). Bauko
is a fourth class municipality of Mountain Province with 22 barangays clustered into the
upper and lower areas. Getting there via bus takes 12 hours from Manila and five to six
hours from Baguio.
During the Pre-Spanish period, Malay settlers came to live in the caves of
Namiligan (now within the boundaries of Sabangan municipality). When small pox broke
out as an epidemic, they left the caves and scattered themselves to different places, now
called Bauko, Tadian, Mankayan and Buguias. About three families went to live in the
Kingay, Nangasay, and Panida caves. One family followed their pig to Patog-o where their
piglets were born. Later, some of the families living in Nangasay and Panida went to
Patog-o. Marriages among their children occurred and Patog-o later became Banao.
Banao is one of the oldest barangays of Bauko, a municipality that was formally created in
1911.
Banao is composed of 15 sitios. It is bounded on the North by barangays Otucan
Sur, Otucan Norte and Bila; on the south by Guinzadan Norte; on the east by Lagawa and
Pingad, Sabangan; and on the west by Poblacion, Bauko and Abatan.

The study was conducted on November 2012 to January 2013.

“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Figure 1. Map of Bauko, Mountain Province showing the location of study Respondents of
the Study
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

There were 44 respondents of the study. They were identified through snowballing
technique. The local leaders were first asked to refer people who could share local
expressions. Those referred by local leaders further referred other individuals whom they
knew would be able to contribute to the study.
Among the 44 respondents were 24 females and 20 males. The oldest of them was
aged 90 and the youngest was 32 years old.

Data Collection
Data collection was through face-to-face individual and group interviews using
guide questions. The languages used were Kankanaey and Iloko. Interviews were recorded.
For the collection of local expressions, the respondents were asked to give
expressions that they know and that they are also using in their community. To help them
understand what exactly were being collected, sample riddles, idiomatic expressions,
figures of speech and sayings were given. The respondents then began recalling their own
local expressions.
Translations to Filipino and English were done by the researcher. Riddles were
translated to English literally only since the contextual meanings already give away the
answers. Idiomatic expressions and figures of speech were translated literally and
contextually to show differences in meanings.
In translating, the poetic tone of local expressions was not maintained because that
would require a lot of creative juices. Many local terms also did not have exact equivalents
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

in the English language. The researcher attempted as much as possible to avoid getting lost
in translation.

Data Gathered
The data gathered were Kankanaey expressions among the people of Banao in the
form of riddles, idiomatic expressions, figures of speech and sayings. The perceived origins
and the situations or instances where these expressions are used were also gathered.

The data gathered were consolidated. The collected local expressions were screened
by the researcher. Those that were nonsense, vulgar or not in good taste were removed. In
the case of figures of speech, expressions that used names of individuals (maybe alive or
deceased) were excluded for ethical reasons. The expressions may be used among the
people of the community, but they could be degrading to the specific persons especially
because said expressions connote negative attitudes or characteristics.

Data Analysis
The screened local expressions were classified, translated to English and Filipino
and organized in tables for easier presentation.
Local riddles were classified into four according to their answers; local idiomatic
expressions, into three according to the situations where they were used; the local figures
of speech, according to the given classification of figures of speech in English such as
simile, metaphor, irony, personification and euphemism; and the sayings into two, based
on the situations where they were used.
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

The origin of local expressions as perceived by the respondents was classified as
either homegrown or adopted. Expressions classified as homegrown are those that are
either of the following: related to cultural practice/activities of Banao people; not obvious
translations of expressions from other places (based on the perception/knowledge of the
researcher); originally composed by the respondent; or heard from the native folks in the
same place.
Classified as adopted are those derived or translated from other places or from other
people; or from readings but which were already adopted or considered as their own, hence
their recall.
Descriptive statistics using frequency counts and percentages were also used.

“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

RESULTS AND DISCUSSION

Collection of Local Expressions
There were 205 local expressions recalled by the respondents. However, these were
trimmed down into 171 as shown in Table 1. Those that were screened out were nonsense,
vulgar or not in good taste from the researchers‟ point of view. There were 73 (42.69%)
riddles, followed by 39 (23.39%) idiomatic expressions, 33 (19.30%) figures of speech and
26 (15.21%) sayings. The screening has been encouraged by a statement of one of the
respondents that one thing a documenter or writer must consider are the values that can be
drawn from whatever he/she writes.
Table 1. Distribution of local expressions according to category
CATEGORY
FREQUENCY
PERCENTAGE (%)

Riddles
73
42.69
Idiomatic Expressions
39
23.39
Figures of Speech
33
19.30
Sayings
26
15.21
TOTAL
171
100.00

“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Riddles
Seventy-three riddles were classified into four based on their answers: 23 on plants
and animals, 20 on man and his activities, 8 on nature and places and 22 on manmade
things (Table 2). According origin as perceived by the respondents, there were 44 (60.27%)
homegrown and 29 (39.73%) adopted riddles.
In circumstances such as wakes, riddles are used to entertain people especially at
night so that they will not sleep. Riddles are used also as an alternative to „haphapit‟
(storytelling) and „day-eng‟ (chanting). One of respondents further mentioned that he uses
riddles to challenge the Intelligence Quotient of his children. In this way, he said he is not
only exercising the mind of his children but also teaching them new things. This
corroborates Cabanban (2010) who stated that study that riddles give us entertainment and
make our mind sharper when it comes to thinking skills.
Table 2. Distribution of riddles according to answers and their origin
RIDDLES PERCEIVED ORIGIN

HOMEGR OWN
ADOPTED
TOT AL
NO.
%
NO. %
NO. %
Plants and Animals
14
60.87
9
39.13
23
100.00
Man-made Things
14
63.64
8
36.36
22
100.00
Man and His Activities
10
50.00
10
50.00
20
100.00
Nature and Places
6
75.00
2
25.00
8
100.00
TOTAL
44
60.27 29
39.73 73
100.00
*Multiple Responses
*Row percentages

“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Riddles on plants and animals. Riddles under this category have answers that are either
plants or animals.
In Table 3, there are 12 riddles on plants and 11 on animals. Fourteen were homegrown
and 9 were adopted.
Table 3. Riddles on plants and animals in Banao, Bauko

RIDDLES
ENGLISH TRANSLATION
ORIGIN
Sab-atek hi Kut-aleng, ina-agto nan
Homegrown
haleng.
When I met Kut-aleng, he was carrying
(Kawwitan)
pitch wood.

(Rooster)
Natey, aw-awitena di sibi-biag. It‟s dead but it carries a living thing. Homegrown
(Katikat)
(Trellis)

It is small,
Homegrown
Banban-eg. kesayam hi banban-eg; You remove a small part,
kanem di banban-eg; iw‟hit mo di
banban-eg.
You eat a small part;
(Ket-an)
You throw away a small part;

(Fresh water shell- Melania)
Layde-laydem ay ilan yan layde-
Homegrown
laydem abe ay mamaid.
You keep looking for it, but you don‟t
(Eta)
want it. (Unhulled rice grain)

Naekdag
nan
hukdong
na, His hat fell, but
Homegrown
He just looks down at it
papayungan na. (Puhon di baat/ugso) (Banana blossom)

Homegrown
Wada han kalubahak ed wanga, maid I have a squash in the river, it does not
kaiputinga na.
have a pedicel.
(Itlog)
(Egg)

“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Asok ed Dekkan, manseseed sin My dog in Dekkan patiently awaits Homegrown
danan.
along the way. (New born cogon grass)
(Mimis)

Table 3. continued…
RIDDLES
ENGLISH TRANSLATION
ORIGIN
Nu lakuam ta bar-baro, mabingbing-
Homegrown
it;
Nu dumaan pay, adi kabing-it.
When new, it is easily torn; When it
(Taen di nuwang)
gets older, It is not easily torn.

(Stool of a carabao)
Han bunga na hiyan sanga na.
Homegrown
(Tigi)
Its fruit is its branches. (Corn plant)

It keeps on producing leaves, but it Homegrown
Bulong nga bulong, ngem magay doesn‟t have fruits
habong na ya lameh na, anggey panga and flowers;
na hi maek-ekgah.
What fall from it are its branches.
(Sakti)
(Tree Fern)

Homegrown
Wada inmulak ay baat. Wada lameh I planted banana It bears fruit.
na.
It is not yet ripened, but then you
Adi kal-um, da ka‟t tubaen, da ka pay harvested and ate it. (Sugarcane)
kanen. (Unah)

Homegrown
A lady surrounded with saw blades.
Babae ay papati, nilikmot di lagadi. What is it?
(Pinya)
(Pineapple)

Wada di eha ay bukel.
Homegrown
It‟s a seed that has four trunks and two
Upat di puona, duwa di hiki na.
legs. What is it?
(Nuwang)
(Carabao)

“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Homegrown
There‟s a helicopter above. It has many
Waday helicopter ed ngato.
passengers.
Adu di pasaheros na. Idi natekdag din When the pilot fell, he didn‟t die; when
piloto, adi natey;
the passengers fell next, they also did
Idi sinmaruno din pasaheros na, adi da not die.
metlang natey.
(After the hen produced chicks, the pet
(Han biki nu ibaba da din ubuan
owner will bring it down the hen first
ya din gaga-uling ay naputki-an)
from its place then the chicks)

Table 3. continued…
RIDDLES
ENGLISH TRANSLATION
ORIGIN
Adopted
Mankukulong sin beey na, into nu It locks up in its home.
matey asi manpasyar.
It only travels when it is dead.
(Daing)
(Dried fish)

Adopted
Hapuem hi habhabong ha kat pay You make a flower before you eat.
kanen.
(Baat)
(Banana)

Esa‟y eroplano,
Adopted
pasaheros na et puro amerikano, ngem An airplane has American passengers, but
nu umad-adayo, ti pasahero na ket while it flies to a distance, the passengers
puro da negro.
(Papaya)
turn Negroes. (Papaya fruit)

It‟s a creature that uses its tongue as its Adopted
Esay parsua, dila na sapatos na.
shoes. What is it?
(Kuhol)
(Snail)

Riddles on man and his activity. In Table 4 are local riddles which have answers related to
the human body or an activity of man. As to origin, 10 were homegrown and 10 were
adopted.
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Among these riddles, at least two refer to indigenous practices that are unique to the
Igorots. One is about the indigenous reflexology massage „kulkulis‟ and the other has
reference to building stone walls.
This reflects Flor‟s (2002) statement that indigenous knowledge became a part of culture
through oral tradition, direct instructions of elders to the youth, demonstrations, rituals,
dances and songs.

Table 4. Riddles on man and his activities in Banao, Bauko

RIDDLES
ENGLISH TRANSLATION
ORIGIN

Surat ka ya surat, ngem into nu malpas, You keep on writing but, there‟s nothing Homegrown
magay naisurat.
written. (Scratching the feet with a pair of
(Man kulis)
sticks)
Homegrown
Hakduan ed hehekan, adi ka-ub-ubukan. Spring in the foothill, it never gets dirty.
(Suso)
(Breast)
Homegrown
No kap-puhhem, wada; nu ilam, maga. You touch, it‟s there; you see, it‟s not there.
(Kitong)
(Forehead)

Duwa ay man-an-anap.
Two searching for something.
Homegrown
Din esa, sinasango nan likod di esa. Apay One facing the back of the other. Why did
nga din nakatalikod din naka-anap?
one who turned his back find it? (B‟s back is
(Din nakatalikod mangarikna hin itchy and he
mangate ay an-anapen da.)
requested A to scratch for him. B can tell
then whether A is scratching the right portion
or not)

“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Manmula ka hin aghapa, iyat mo hidi You plant in the morning,
Homegrown
(ingato di ima). Man-apit ka hin you do like this (raise your hands); you
mahdem, kahin mo iyat hidi (ingato di harvest in the afternoon, you do like this
ima).
(raise your hands).
(Man bilag)
(Hang clothes to dry)

Homegrown
Ehay kaban ay begah, eh-eha han nade- One sack of rice, only one grain was husked.
ah.
(Pregnant)
(Hikog)

Homegrown
Mansabat da Tangken ken Tangken, an- Two hard things meet, The soft one
mediates.
anawaen Lukneng. (Bab-a ya dila)
(Teeth and tongue)
You‟re covering it, you‟re leaving it.
Adopted
Tangtangbam, taytaynam. (Gatin)
(Footprints)

Adopted
Nu manpedngad ka, ed ngato han You start at the top when doing stone walls.
mangirugyam. (Manhulat)
(Writing)

Table 4. continued…

RIDDLES
ENGLISH TRANSLATION
ORIGIN

Wadan hunggep ay bisitam, lilikudam A visitor came in, but you didn‟t face him, Adopted
paylaeng, adi ka‟t asikasoen.
instead you turn your back at him.
(Drayber)
(Driver)
Adopted
Hino han kaatiddogan ay umuneg han Who is the tallest person that enters the church?
simbaan?
(Hunchback because he still needs to stoop
(Kubbo tay masapul manyuko)
down)
Nu mandad-an ka, wada umun-unod ken
Adopted
Wherever you go, it‟s following you.
hika.
(Shadow)
(Alinaw)
Adopted
Bagas ti salidummay, pagbiagena ti It‟s a fruit of Salidummay that gives life to the
natay, paubingena ti lakay.
dead, and give youth to the old.
(Man besa)
(Forge/Blacksmith)
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Wada kanu han eha ay batalyon ay There‟s a battalion of soldiers,
Adopted
soldado.
even when reduced, their number remains.
Uray mabawbawasan, parehon bilang na. (Fingernails)
(Kukon di gayamot)
Hinon haphapuen di mata? (Mukat)
What do the eyes make? (Speck)
Adopted
Ammom, ngem adika ammo.
Adopted
( Pese; Itlog)
You know but you don‟t know? (Death; Egg)
Wada di duwa ay barber.
There were two barbers. Barber A has a nice Adopted
Din esa, mayat pukis na ya nalini-linis din hair cut and his area is clean. Barber B has a
pwesto na.
bad haircut and a dirty area.When someone
Din esa, pangit din pukis na ya narugit din went to let his hair be cut/trimmed, why did he
pwesto na. Idi wadan en manpapukis, choose Barber B?
apay nga pinili na din kad-an di pangit di (He thought that the barbers cut each other‟s
pukis na?
hair and so, Barber A‟s skill reflects in the
(Din wadas nemnem di nanpapukis et haircut of Barber B and vice versa. Also, the
nanpinnukkis din 2 ay barber ya adadu din area of Barber B is clean because he has many
en manpapapukis ken sisya isunga magay customers and so he didn‟t have time to clean
oras na ay manlinis)
unlike to the situation of Barber A)
Riddles on nature and places. There were 8 local riddles here which have answers about
the environment. Six of these were homegrown and 2 were adopted.
Some of the riddles play with the words to add rhyme like the first one in Table 5.
„Akuntiyap‟ and „Akuntibong‟ sre not regular words but they are used in the riddle for it
to sound nice.

“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Table 5. Riddles on nature and places in Banao, Bauko
RIDDLES
ENGLISH TRANSLATION
ORIGIN
Homegrown
Akuntiyap, akuntibong; bandilan di Layered flag of the universe.
lubong.
(Rainbow)
(Bulanglang)
Wada han natey, han ib-a na ay natey The dead buried another dead. (Dried Homegrown
han nangika-ot ken hiya na.
leaves)
(Bulong)
Wada han kalubahak ed Wanga, I have a squash at Wanga, it goes home Homegrown
mauway ay humaa.
on its own.
(Liboo)
(Clouds)
Wada hangapuon ay mangga,
There is a mango tree. Its roots are in Homegrown
lamut na ed daya, utdok na han akin the sky, but the tips are on the ground.
daga.
(Sun)
(Sey-ang)
Sukod dalang, adi kabilang. (Udan) Dalang‟s cane can‟t be counted. (Rain) Homegrown
Bato, ngem teken han nagana. (Igod) A stone but not called a stone. (A stone Homegrown
used for body scrub)
Hino han nangil-am hi nangeti ay Where can you see a black mountain? Adopted
duntog. (Han nalgaban)
(A burned mountain)
Nu nababa, adam magaw-at.
You can‟t reach if it is low, but you can Adopted
Nu nangato, magaw-at mo.
reach if it is high.
(Danum hin dram)
(Water in a container)
Riddles on man-made things. There were 22 local riddles under this category. As to its
origin, 14 were adopted and 8 were homegrown. Under this category are those that have
answers that are man-made things.
The first example in the Table 6, uses words that cannot be translated in other language
like the „balubbatek‟ and „ballissakeg‟. „Balubbanga‟ on the other hand was a derivative
of „bangbangnga‟ which means pipe.
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Table 6. Riddles on man-made things in Banao, Bauko

RIDDLES
ENGLISH TRANSLATION
ORIGIN
Homegrown
Balubbatek, balubbanga; Insab-it,
ballissakeg. (Bangbangnga ay
Balubbatek, balubbanga; Hang it,
naisab-it hinan benge)
balissakeg. (Pipe inserted in an old

woman‟s head beads.)
Homegrown
Taptaplan ed apawan, tuktok na nan
namungsan, sukod na san gasilangan. There is a bird in the sky. The head is one
(Hilikopter)
it has a walking stick. (Helicopter)

Barot ay nakutikot, mangalaan hi Coiled wire,
Homegrown
panunot.
It is where you get knowledge.
(Surat)
(Writing/text)

Homegrown
Han kaiw han manguyod hi tali.
The log pulls the rope. (Needle and thread)
(Dagum ya sinulid)

Indakmeg lukneng han natangken.
Homegrown
The soft one stepped on hard. (Blanket)
(Galey)
Natey, kankanena di sibi-biag.
It‟s dead but it eats living ones. (Mudfish Homegrown
(Ube)

trap)
Segbatem nan tannubong, idugos mo et Cut the stick, then push it to make a shed. Homegrown
ab-abong.
(Umbrella)
(Payong)

Table 6. continued…

RIDDLES
ENGLISH TRANSLATION
ORIGIN
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

What did your parents tell you to find?
Homegrown
If you find it, they will be happy, but if not,
Hino han inbagan da amam ken inam ay they will be mad. (Graduation Certificate)
enka anapen? Nu adam maanapan,
maliget dan hika, ngem nu maanapam,
naragsa-ragsak da.
(Diploma)

It is made by hand:
Adopted
Haphapoen di ima. Magay hiki na, magay it has no feet nor hands, it has a head but is
ima na; wada nan tuktok na ngem separated.
naihihina.
(Letter i)
(Letter i)

Natey hi baybayyangon ed London, hi‟t
Adopted
Baybayyangon died at London. He travelled
pasyalena din intero ay lubong, ngem no around the world; But when you strike him,
sikdudem, bumangon.
he rises.
(Kihpolo)
(Match)

Adopted
You are so many when I went into your
Ameyak ed baey yo, ad-adu kayo, house, but no one was answering me.
kanakali ak adi yo sungbatan.
Who are you?
(Litrato)
(Photo)

Adopted
Lintegen di tepek, kuliktalen di talalang. The mouth fix it, the butt corrects it.
(Lapis)
(Pencil)

Adopted
Hahaha binmaba!
Hahaha it went down,
Huhuhu inkayang na! Hehehe nginmato, Huhuhu it splits, Hehehe it went up, It fits
usto-usto!
exactly!
(Zipper)
(Zipper)

Sino san lako ay adi kaidad-an? (Lungon)
Adopted
What is the product that can‟t be sold house-
to-house?
(Coffin)

“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Table 6. continued…

RIDDLES
ENGLISH TRANSLATION
ORIGIN
Tolo ay abot, nu baliktadem, parehas
Adopted
ay tolo din abot na.
(Halo-blak)
There are three holes, if turned upside
down, it‟s still has three holes.
(Hollow block)
Adopted
Han ulo han kagkagatena. (Kalugong) It bites the head. (Cap)
Adopted
Magay awak na, way talalang na; It has no body, but it has butt; it has two
duwan siki na, ngem magay dapan na.
legs but it has no feet.
(Pantalon)
(Pants)
Idugos mo, iguyod mo, bumala,
Adopted
Push and pull to produce people.
ipugaw.
(Door)
(Eneb)
Adopted
Bassit ay ka-ew, adu di bulong na It‟s a small tree with many leaves but it
ngem magay ramot na.
doesn‟t have roots.
(Libro)
(Book)
Wada di tawid ko en apong ko,
Adopted
I inherited something from Grandpa; It has
es-esang din abot na, es-esa di one hole and only one can use it.
mangusar.
(Ring)
(Singsing)
Adopted
Apay ay kinat Eva din apple Adam? Why did Eve bite the apple of Adam?
(Tan maid di gipan ed kahin)
(There was no knife before)
Nu magay cedulam, adi kan If you don‟t have a cedula, you can‟t enter Adopted
makahgep ed baey Maria.
inside Maria‟s house.
(Kahilyah)
(Toilet)
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Idiomatic Expressions
Since the difference between idiomatic expressions and figures of speech is still
debatable, those idiomatic expressions here are expressions that cannot be categorized
under the different types of figures of speech.
In Table 7, there are 39 idiomatic expressions classified into three according to the
situations where they are used. There were idiomatic expressions used when there is a need
to give an advice, to insinuate and others.
It was mentioned by one of the respondents that local idiomatic expressions and
figures of speech are seldom used or they came out naturally when needed or necessary for
a certain situation. Similarly, Mortini (2011) noted that idioms are generally used so
frequently by native language speakers that it often goes unnoticed that a figurative
language is even being used. A group of elders yet agreed during an interview that with
their old age, they easily forget expressions that are not used frequently.
Table 7. Distribution of idiomatic expressions according to situations where they are used

SITUATIONS WHEN USED
FREQUENCY
PERCENTAGE
(n=40)
(%)
For insinuation
7
17.95
For advice
5
12.82
Other circumstances
27
69.23
TOTAL
39
100.00

“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Idiomatic expressions used when there is a need to give an advice. Table 8 presents five
examples of local idiomatic expressions that are used in giving pieces of advice.
The first example „isina nan arak‟ contextually means stop drinking alcohol. This is an
obvious advice to drunkards. The second one which states „baliwan dad-an‟ (choose
another option) is a statement given to those unfortunate/unlucky individual especially
when it comes to their career or job. „Iganak yos uban‟ on the other hand is expressed
during wedding occasions when elders present their gift/s to the newlywed couple. From
the idiom „an-andu han imam‟ which refers to a thief, the expression „ap-aptikem han
imam‟ is given as an advice to the thief to shorten his/her hand or rather, to stop stealing.

Table 8. Local idioms used to advise
LOCAL
LITERAL
CONTEXTUAL
CONTEXTUAL
IDIOMATIC
TRANSLATION
TRANSLATION
TRANSLATION
EXPRESSIONS
(English)
(English)
(Tagalog)
Divorce the liquor
Isina nan arak

Stop your vice
Ihinto ang bisyo
Baliwan dad-an
Change your way
Go back and change Magsimula ulit sa
your
direction; ibang daan o paraan
choose
another
option; start with
another way
Iganak yos uban
Multiply with gray
Long live!
Mabuhay!
hair

Mantipon
Join together
Marry
Man-asawa
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Ap-aptikem han imam Shorten your hand
Stop stealing
Huwag ka nang
magnakaw ulit
Idiomatic expressions used to insinuate. The idiomatic expressions in Table 9 were used
to insinuate something. The idioms „nabutbot bulsak‟ and „nakgang han buwang‟ are used
to insinuate one‟s claim of being poor and therefore, should be given something to alleviate
his situation. On the other hand, „manpasukmon‟ and „nabsog pitakam‟ are used to
insinuate that one should share his blessings.
So when one says, “aye na, nauney ka kayman ay nabsog pitakam ya. May et adi
manpasukmon ka tanay nakgang han buwang ngem nay nabutbot han bulsa,” he means
“Oh good for you, you have money! Please share your blessings because I am poor.”

Table 9. Local idiomatic expressions used to insinuate something

LOCAL
LITERAL
CONTEXTUAL
CONTEXTUAL
IDIOMATIC
TRANSLATION
TRANSLATION
TRANSLATION
EXPRESSIONS
(English)
(English)
(Tagalog)

Nabutbot bulsak
There‟s a hole in my I
don‟t
have Wala akong pera
pocket
cash/money

Poor
Naghihirap
Nakgang han buwang My stomach is empty
Manriri han kewang
Hungry
Gutom
The hookworms are
complaining
Manpasukmon
„Sukmon‟
means Provide free drinks Maglibre ng kahit
swallow
anong maiinom
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Nabsog pitakam
Your wallet is full
You
have
much Marami kang pera
money
Timtiman tako nan Let us taste your Provide free drinks or Magpakain
o
lagbom
salary
foods
magpainom
Kawkawana
han He nurtures his own Not taking a bath
Hindi naliligo
pingaw na
grime
Idiomatic expressions used in other circumstances. There are many other circumstances
where idiomatic expressions are used. „Ihid-ip‟ means to visit; „han yat tako di,‟ to bid
goodbye; and, „maila hi bigat‟ to express anxious uncertainty. Others are used to describe
a status in life like „adi bumeebe-ey‟ meaning still single or „wada han baa da‟ meaning
they are rich. Idioms used to express relations are „maid tekteken‟ and „kadwa.‟ All these
idioms are considered homegrown.
Table 10. Local idiomatic expressions used in other circumstances

LOCAL
LITERAL
CONTEXTUAL
CONTEXTUAL
IDIOMATIC
TRANSLATION
TRANSLATION
TRANSLATION
EXPRESSIONS
(English)
(English)
(Tagalog)

Ihid-ip
Peep
Visit
Bisitahin
Han „yat tako di
Let‟s do it this way Good bye
Sige
Maila hi bigat
We‟ll see tomorrow Come what may
Bahala na
Adi bumee-be-ey
He doesn‟t have a Still single
Wala pang asawa
house yet

Wada han baa da
They have maids
They are rich
Mayaman sila
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Maid tekteken, datako There‟s
no We are relatives
Magkakapamilya
amin
difference among us
tayo

Kadwa
Companion/ partner Spouse
Asawa
The morning star Night
Gabi
Binmalan battakagan came out
Hukat di pagulong

Children
Anak
Replacement
of
knees

Adun anak na
They have many They are rich
Mayaman sila
offspring

Table 10. continued...
LOCAL
LITERAL
CONTEXTUAL
CONTEXTUAL
IDIOMATIC
TRANSLATION
TRANSLATION
TRANSLATION
EXPRESSIONS
(English)
(English)
(Tagalog)
Hard-headed
Stubborn
Suwail
Puloh ay natangken
han ulom
Nalawa han daga da
They are rich
Mayaman sila

They own a vast land
Inta-an di bain
Left over of shyness Left over
Tira-tira

Mamala
Went out
Adulterous
May
ibang

kinakasama
Mantatangad;
Looking up at the sky

Not listening; you
Manngangalab ed
Hindi
nakikinig;
don‟t know what
daya
hindi
alam
ang
you‟re doing

ginagawa
Tumaytayaw nemnem Your mind is flying
Hindi nakikinig
You are not listening
mo
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Malaki ang tiyan mo
Manlaplapey han egeh
mo
Your belly is hanging You have a big tummy

Adi na tinungo ay man One who doesn‟t Squanderer/
Magastos
egen hi hiping
know how to handle spendthrift
money

Adi
maitat-tae
di Money
is
not It‟s not easy to earn Mahirap kitain ang
hiping
defecated
money
pera
Napunta-am

You got it right
You shoot it
Nakuha
mo
ang

tamang sagot
Ip‟iyla yo‟n latin di Show your golden Smile
Ngiti
bab-a yo
teeth
Umuto nan hey-ang The sun cooks
The sunrays is hot
Masyadong mainit
ang sinag ng araw
Ay
ineh,
anggey Oh, the coldness is It‟s very cold
Malamig
kapukapen di tungnin touching my internals!
han dinem!

Figures of Speech
Table 11 shows that the figures of speech in this collection consists of 16 euphemism, 13
similes and metaphors, two personifications and also two ironies.
Table 11. Distribution of figures of speech according to type
FIGURE OF SPEECH
FREQUENCY
PERCENTAGE (%)
Euphemism
16
48.49
Simile and Metaphor
13
39.39
Personification
2
6.06
Irony
2
6.06
TOTAL
33
100.00

“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Euphemisms. The 16 euphemisms in this study‟s collection have something to do
with sex, death and other related subjects. These topics are considered vulgar so they are
not used in public conversations. For example, „nankaheyep‟ or „wada napahamak ken
daida‟ are used as euphemism in place of the vulgar term „nan-iyot‟. This is in
corroboration with Wajnryb‟s (2012) explanation that euphemisms cluster around topics a
society finds difficult. Sexuality and death/dying are obvious examples and, historically,
so was religion, as well as things of which we are ashamed. In these contexts, he said that
some words are regarded as too explicit or offensive or unpleasant, and we feel the need to
use something milder or vaguer.
Other euphemisms are also used to be polite. For instance, „naubanan‟ is used to be polite
in addressing old ones for them not to be offended. Another is the euphemism „nadipoh‟
which is used in place of directly saying „natey‟ with respect to the dead ones. These are
supported by Your Dictionary Examples (2012).which elaborated that local euphemisms
are used to soften an expression in order to make a blunt or unpleasant truth seem less
harsh, to be polite or to take the place of words or phrases you might not want to say in
polite company, and to be impolite wherein in some cases, euphemisms are intentionally a
grosser or less pleasant way of saying something. These are usually used when people are
being sarcastic or trying to make a serious subject less serious.

Table 12. Local euphemisms used in Banao, Bauko

LOCAL
LITERAL
CONTEXTUAL
CONTEXTUAL
FIGURES
OF TRANSLATION
TRANSLATION
TRANSLATION
SPEECH
(English)
(English)
(Tagalog)
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Nankaheyep
They slept together They had sex
Nagtalik

Wada napahamak ken Something happened They had sex
Nagtalik
daida
to them

Has gray hairs;
Old; aged
Matanda
Naubanan
Nadipoh;nanbyahe;
gone;
travelled; Dead
Patay
naheheyep;nalingling
asleep; forgot to
na ay man-angeh;
breath; went ahead;
inmun-una; enmey
went
to
heaven;
ed langit;
worked afar

Nauma han daga
Sick of his/her life Committed suicide Nagpakamatay
Hinagang
Frontage
Sex Organ
Ari
Natdok ay nabayabayag My blood is dried for Menopaused
Nagmenopos
din kadwak
a long time
Table 12. continued…

LOCAL
LITERAL
CONTEXTUAL
CONTEXTUAL
FIGURES
OF TRANSLATION
TRANSLATION
TRANSLATION
SPEECH
(English)
(English)
(Tagalog)
Dinmateng bihitak My visitor arrived Menstruation period May regla

Binmala
han My regular came out Menstruation period May regla
kadawyak

Lugit/Rugit
Dirt
Stool
Tae

Nabidok egeh na
Her stomach bulged Pregnant
Buntis

Nangan hi hilopin
Ate cellophane
Thin
Payat

Adi ka-itduan
Cannot be taught
Dull
Bobo

“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Similes and metaphors. In these categories, excluded were expressions which used
names of individuals (either deceased or still alive) to refer to certain attitude or
characteristics that they possess. Such expressions are used to characterize others who have
the same traits. Especially if such traits are negative, they could be degrading to the specific
persons.
The local similes and metaphors likened people to certain animate and inanimate
objects. For instance, there were those that used animate comparisons like „akki,‟
„anhihit,‟ „tadtado,‟ „kimkimay,‟ „nabakeh,‟ „nalakay,‟ and „Amelikano.‟ Likewise,
there were inanimate objects used for comparison such as „padang,‟ „kudaig di manok,‟
„pating‟ and „graba.‟
Table 13. Local similes and metaphors used in Banao, Bauko

LOCAL
LITERAL
CONTEXTUAL
CONTEXTUAL
FIGURES
OF TRANSLATION
TRANSLATION
TRANSLATION
SPEECH
(English)
(English)
(Tagalog)

Keg ka akki
You‟re
like
a Ugly; good climber Pangit;
magaling
monkey
umakyat

Keg anhihit
Like a dwarf
Short
Pandak

Keg tad-tado
Like a caterpillar
Fat
Mataba

Keg nakimkimayan Seemed to have a Uneasy
Tolero/hindi
hookworm

mapakali
Keg inapayaw di An old woman ran
His
cloth
was Baliktad
ang
after him
nabakeh (nu lalaki)
reversed
kanyang damit
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Keg inapayaw di An old man ran after Her
cloth
was Baliktad
ang
her
nakay (nu babae)

reversed
kanyang damit
Of an American Fair skinned
Maputi
Inpulin di Amelikano; lineage; White
mankilat

Keg padang
Like the stick that they Tall
Matangkad
are using in shooing
chickens

Your writing is not Hindi maintindihan
Keg
kinud‟ig
di Your
writing legible
ang sulat
resembles the scratch
manok han hulat mo of a chicken.

You are like a twig
Keg ka pating
Thin
Payat

Keg
nabanig/ You look like a
Your hair is frizzy
Magulo ang iyong
ghost ran after you
inapayaw di anito

buhok
Kargaan yo na hi
Refill the plate with Lagyan ng kanin
graba
Put gravel in the plate rice
ang plato.

Personification and irony. The first two mentioned expressions in Table 14 are
personifications and the next two are ironies. The personification „umapoh di makan et
kumaan‟ is used to give human characteristics to foods while it is a fact that only people
sulk and that foods do not have feelings. This is used to teach children not to waste or play
with their foods or else, they will have nothing to eat for the next meal. Meanwhile,
„manhihiyek nan sey-ang‟ was used to refer to a good weather though the sun does not
know how to laugh. This is a derivation from the thought that if a person laughs, he/she is
either in a good mood or happy.
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Moreover, „kanakanta‟ or „kanaday-eng‟ is used as an irony of „kanadad-ayay‟ while in
fact, they mean differently. From their root words, „kanta‟ is pleasant to the ears while
„dad-ayay‟ is unpleasant to the ears.

Table 14. Local personifications and ironies used in Banao, Bauko

LOCAL
LITERAL
CONTEXTUAL
CONTEXTUAL
IDIOMATIC
TRANSLATION
TRANSLATION
TRANSLATION
EXPRESSIONS
(English)
(English)
(Tagalog)
Umapoh di makan et

kumaan
The food will sulk Don‟t waste the food Huwag sayangin ang

and it will leave
pagkain
Manhihiyek sey-ang The sun is laughing The weather is good Maaliwalas
ang
kalangitan
Kanakanta;
Singing
Crying

kanaday-eng
Iyak ng iyak

Kinursunada-an da
They liked him/her They hurt him/her
Sinaktan nila siya
hiya na

Sayings
There were 26 local sayings recalled but all except one were adopted (Table 15). Eighteen
of these were used for teaching and eight were used in giving pieces of advice and/or
reminders.

“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Table 15. Distribution of sayings according to the situations where they are used and their

origin

SAYINGS
PERCEIVED ORIGIN

HOMEGROWN
ADOPTED
TOTAL

NO. %
NO. %
NO. %

For teaching
1
5.57 17
95.44
18 100.00

For
giving
advice
and/or 0
0.00 8
100.00
8
100.00
reminders

TOTAL
1
3.85 25
96.15
26
100.00
*Multiple responses
*Row percentages

When there is a need to give an advice and/or a reminder. In certain circumstances such
as wakes, weddings and other occasions, sayings are used by folks to give pieces of advice
or reminders not only to the family members involved in that event but to the people present
as well (Table 16). These are integrated in their stories, especially during wakes when life
stories of the dead ones are recalled and retold. The sayings are often used as ending punch
line. This corroborates Reyes (2011) who said, “sayings can be used to emphasize a point
or even to punctuate an ending to a rancorous discussion. When a Pinoy wishes to be more
emphatic and finds run-of-the mill, ordinary words are not convincing enough to agree, to
disagree, to warn, to lecture, or to advice, he often seem to quote the appropriate proverb.”
Nevertheless, sayings are also used as reminders when someone seems to forget his/her
responsibility as explained by one of the respondents. This means giving advice or
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

reminding someone does not only apply in a specific event but when needed in daily
circumstances either inside or outside homes.
When there is a need to teach. Among the 18 sayings under this classification, one is
homegrown. „Adi tan siyat mankapitan asi tumulong si ili‟ was mentioned by one of the
respondents as his father‟s own motto which he used in teaching his children to be helpful.
The saying „adam iya-at hi ib-am han adam layden ay iyat da ken hika‟ is a translation ofb
the golden rule “do unto others what you want others do unto you.”
Table 16. Local sayings used to advise or remind

SAYINGS
LITERAL
CONTEXTUAL
CONTEXTUAL
TRANSLATION
TRANSLATION
TRANSLATION
(English)
(English)
(Tagalog)

Nu gayangen da kas If they threw you a Love your enemy
Mahalin ang iyong
bato,
subalitam
si stone, threw them back
kaaway
tinapay (Adopted)
with bread.

Love your in-laws the Love both your mother Mahalin ng pantay ang
Ayatem
han way you love your own and your mother-in-law. iyong ina at ang iyong
katugangam ay keg han mother.
biyenang babae.
layad mu ken inam.
(Adopted)

No one is perfect.
Every person commits Bawat
tao‟y
Maid
perpekto
hi
mistakes.
ipugaw. (Adopted)
nagkakamali
at

nagkakasala.
If you will not feed your Sustain your faith.
Alagaan ang iyong
Nu adi kan pakanen nan faith, it will surely die.
pananampalataya.
pammatim,
matey.
(Adopted)

An industrious person Those who earn a living Mabubuhay ang taong
Han nagaget ay ipugaw survives.
survive.
marunong
et matago (Adopted)
maghanapbuhay.
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Esten yo di eskwela yo Study well to graduate Education is wealth that Ang edukasyon ay
ta makaturpos kayo tan because that would be can‟t
be
easily kayamanan na laging
hya han tawid yo ha ay your inheritance that vanished.
dala-dala
saanman
itaktakin yo uray into
ameyan yo
you can carry wherever
pumunta.
(Adopted)
you go.
It‟s useless going to Faith is useless without Ang pananampalataya
mass regularly, yet you action
ay sinasabayan ng
Uray kana-misa ka nu don‟t
do
your
gawa
adim am-amagen nan responsibility as a
rebbengam, maid hilbi believer
na metlang. (Adopted)
Table 17. Local sayings used to teach

SAYINGS
LITERAL
CONTEXTUAL
CONTEXTUAL
TRANSLATION
TRANSLATION
TRANSLATION
(English)
(English)
(Tagalog)

Adi tan siyat mankapitan You need not to become a Do good things every day. Gumawa ng kabutihan
asi tumulong si ili
barangay captain before
araw-araw.
(Homegrown)
you help your community.

Don‟t do unto others what Treat others the way you Tratuhin mo ang iyong
Adam iya-at hi ib-am han you don‟t want others do want to be treated.
kapwa sa paraang gusto
adam layden ay iyat da ken unto you.
mong tratuhin ka nila.
hika
(Adopted)

It‟s difficult to talk for it Don‟t talk when you are Huwag magsalita kung
Narigat han mankalkali might come true.
not sure about it.
hindi ka sigurado.
ta‟y awni et tumet-ewa.
(Adopted)

Tan inayan, basol ken
Don‟t, it‟s a sin
Kabunyan
Don‟t do if you know
(Adopted)
it‟s a sin
Huwag mong gawin kung

alam mong kasalanan
Aywanam hi asawam
Care for your partner that Be faithful with your Maging matapat sa iyong
ta adi da kan tayynan
he/she must not leave you spouse
asawa
(Adopted)

“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Those who disobey their There‟s no good future for Walang
magandang
Han adi manpati han ka‟n parents will go to nowhere. a disobedient child.
kinabukasan
ang
da ama da ken ina da, maid
suwail/pasaway na anak.
mantungpalan da.
(Adopted)

Han anak et kinabaknang, Children are wealth
Children are priceless that Walang
pera
ang
isunga
rumbeng
ay
can never be compared to makakapantay sa halaga
aywanan. (Adopted)
any amount of money
ng mga anak

Table 17. Continued…

SAYINGS
LITERAL
CONTEXTUAL
CONTEXTUAL
TRANSLATION
TRANSLATION
TRANSLATION
(English)
(English)
(Tagalog)

Baken awak mo et
Don‟t think only of Don‟t be selfish, consider Huwag maging
anggey hi
yourself
what‟s good for the makasarili, isipin ang
nenemnemem
multitude
nakabubuti para sa mas
(Adopted)
marami

Don‟t crave for more if Be thankful with what you Magpasalamat sa kung
Anuhan di wada, adi kan you know you can‟t afford have
anong mayroon.
uman-anapan hi
to have for more
maga (Adopted)

Nu hino di ammom, Share what you know and Be generous to anyone
Maging mapagbigay sa
ibingay hi udom; nu what you have.
iyong kapwa
hino‟y wada ken hika,
ibingay hi ib-a
(Adopted)

Don‟t
talk
when Respect the one who is Maging magalang sa
Adi kumalkali-an nu way someone‟s talking
talking
nagsasalita
mankalkali (Adopted)
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Don‟t steal your neighbors Don‟t get if it‟s not yours Huwag kunin ang hindi
Inayan, adi ak-akewan di for you might be cursed
iyo
ib-a tan
nu enkan to makikan ed
beey da et mabutot ka
(Adopted)

Bumala nu way rigat
(Adopted)
Go out when there‟s
Tulungan
angmga

difficulty
Help those who are needy nangangailangan
No touch, no belong.
Don‟t mind what is not Huwag pakialaman ang
Adam pakibiangan di
yours.
hindi iyo
baken mu uka (Adopted)
Obey what I‟ll tell, for you Be obedient to your elders Sundin ang payo ng mga
Nu way kanak, patien yo will be the one to obtain. for your own goodness matatanda para sa inyong
tan dakayon maisagutan
kabutihan
(Adopted)
Man-idwat ka ngem adam Give without expecting Not everything you do is Hindi lahat ng ginagawa
hehed-en han
something in return
repaid.
ay may kapalit
kahukat na (Adopted)

“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

SUMMARY, CONCLUSIONS AND RECOMMENDATIONS

Summary
This study was conducted to help in ongoing efforts to document IK. Its objectives
were to collect local expressions being used by the people of Banao, Bauko, Mountain
Province, classify them, translate them in English and Tagalog, determine their origin as
perceived by the respondents, and describe the situations when they are used.

The study was conducted on November 2012 to January 2013.
The 44 respondents of the study were identified through snowballing technique. The data
collected was done through face-to-face individual and group interviews using guide
questions.
The collected local expressions were screened by the researcher. These were
classified into riddles, idiomatic expressions, figures of speech and sayings. Local riddles
were further classified into four according to their answers; local idiomatic expressions,
into three according to the situations where they are used; the local figures of speech into
four, according to the given types of figures of speech in English such as simile, metaphor,
irony, personification and euphemism; and the sayings into two, based on the situations
where they are used.
Riddles were translated in English literally while the idiomatic expressions, figures
of speech and saying were translated literally and contextually to show differences in
meanings.
“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Most of the local expressions were perceived by the respondents as homegrown.
The rest were adopted but they were still included since the respondents considered them
already as their own.
In circumstances such as wakes, riddles are used to entertain people especially at
night so that they will not sleep. One of respondents mentioned that he also uses riddles to
challenge the I.Q. of his children. Idiomatic expressions are used when there is a need to
give an advice, to insinuate and many other circumstances such as to bid goodbye, to
express anxious uncertainty, to describe a status in life and to express relations. Figures of
speech are used to be polite, to be impolite, to compare and to give human characteristics
to inanimate objects. Sayings are used to teach and give pieces of advice and reminders.

Conclusions

Based on the results of the study, the following conclusions were drawn:
1.
The people of Banao, Bauko still have a variety of local expressions to
convey their messages in different situations. However, they also recognize that these are
getting lost.
2.
Local expressions have similarities with expression in the English language
in the sense that they can also be classified into idiomatic expressions and the like.
3.
Community gatherings or activities serve as venues for the conservation of
local expressions because these are the instances when these are used or shared to others

“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

Recommendations

Based on the conclusions, the following are recommended:
1.
Community validation of the results of this study is encouraged.
2.
Results of this study are recommended to be stored or published in a
permanent material that it could be used by teachers, researchers, extension workers and
the locality‟s children as reference in teaching or learning local expressions.
3.
Communities should be encouraged to hold activities/gatherings where the
local expressions may be used or shared. The youth should be encouraged to participate in
these activities.
4.
Results may also be used in the production of instructional materials that
will support the Mother Tongue-Based Education being promoted by the Department of
Education.

“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013

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2012
from
http://examples.yourdictionary.com/examples/examples-of
euphemism.html.

“Pangpangwanin di Amam-a”: Local Expressions Among the People of Banao, Bauko,
Mountain Province | ANCHETA, NORREN JOY AGRAMOS. APRIL 2013