BIBLIOGRAPHY CALBAYAN, ELIZABETH ...
BIBLIOGRAPHY
CALBAYAN, ELIZABETH TODIANO. APRIL 2012. Documenting Oral Tradition:
Pukkaw as a Medium of Communication Information in Supo, Tubo, Abra. Benguet State
University, La Trinidad, Benguet.
Adviser: Filmore Y. Awas, MDevCom
ABSTRACT
This study was conducted in Supo, Tubo, Abra from December 2011 to January
2012. There were three key informants and 20 respondents of the study. The study
generally aimed at documenting pukkaw as a medium of communicating information in
Supo, Tubo, Abra.
Specifically, it was able to describe the processes involved in the practice of
pukkaw; describe the communication processes involved in the execution of pukkaw;
determine how manpukkaw is being chosen by the community; characterize the
manpukkaw; determine the common messages being transmitted to the community using
pukkaw; determine the perceived advantages and disadvantages of pukkaw; determine the
issues and problems of the I-Supo in using pukkaw as a strategy in information
dissemination; and determine how the practice is being transferred to the younger
generation.
The study revealed that the process of pukkaw follows specific process in
disseminating information and the barangay officials were the lead implementers. Also, the
typical process of information flow is being followed in the execution of pukkaw.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
The communication process of the execution of pukkaw actually follows the typical
communication flow which includes the six elements of communication, the source,
message, channel, receiver, effect and feedback.
The selection of manpukkaw follows the typical government structure of selection
with certain criteria being taken into consideration in the selection. The common messages
being transmitted to the community using pukkaw are community meetings, ambon, saep
, ganap, payas, billete, community picnic, seminars and other information concerning the
community
Results also show that pukkaw has more advantages than disadvantages; thus, it is
seen, as a good practice by the I-Supo and posses no problem in terms of delivery and
accuracy of messages. The practice of pukkaw is being transmitted to the younger
generation through observation, involvement of the youth by serving as the receiver of
messages and deliberate instruction.
It was found out that pukkaw is a good and effective medium in communicating
information and it is recommended that the barangay officials should continue the practice
of pukkaw. The barangay officials may also consider institutionalizing the pukkaw as a
communication medium in disseminating information/announcements to the I-Supo.
The communication process in each of the process of pukkaw may also be studied
for further understanding of the oral tradition. Moreover, it is strongly recommended that
documentation of oral traditions in different areas of Abra and Cordillera as a whole will
be conducted since many of these are still being practiced by different indigenous groups
in the region.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
INTRODUCTION
Rationale
Interests on Indigenous Peoples (IPs) in the Philippines have been growing steadily
these past three decades. Though there have been records of their existence dating back to
Spanish times, a deeper understanding of their culture and belief system is just a beginning
especially on the manner of weaving them into the pattern of the national fabric.
Many studies and researches have been done and conducted to fully comprehend
the value of Indigenous Knowledge (IK) in the development of a society. UNESCO (2010)
also emphasized that the most important part of safeguarding oral traditions and
expressions is maintaining their everyday role in society. It is also essential that
opportunities for knowledge to be passed from person-to-person survive; chances for elders
to interact with young people and pass on stories in homes and schools, for example.
As noted by Hornedo (2000), it is the fate of the society to be always in a state of
tension between the convenience of equilibrium and the inevitability of change. On the
other hand, there is the natural comfort of small closely knit community, and on the other
the centrifugal force of growth and adaptation of the demands and attraction of
industrializing society.
Regardless of this adaptation demands, the birth of modern technologies fails to
untangle various traditions our forefathers established since time immemorial. The
indigenous knowledge serves as the country’s heritage and thus brands the uniqueness of
the Filipinos.
As emphasized by Villalon (2011), getting our heritage to survive the ages keeps
alive the collection of cultural markers that set Filipinos apart as a unique people. They
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
show our future generations what our shared Filipino identity is, establishing a sense of
national pride necessary to keep us centered during the current globalization process.
Therefore, it is essential to keep the total heritage picture alive, an entire range of cultural
markers produced by Filipino culture over the ages.
In the Cordillera region, ample indigenous knowledge are still preserved and
conserved which marks its distinctiveness in the country. Some of these indigenous
knowledge may adapt the current knowledge but most of it are well-kept. The knowledge
developed by our forefathers were passed along orally from generation to generation which
is well-known as the oral tradition.
In Abra, where the indigenous people known as the Tingguians live, many
intangible traditional practices are still being practiced in the community. In Barangay
Supo, Tubo, Abra alone, a distinct traditional practice of communication is still conserved
and being used up to now, the pukkaw. In an initial interview with some elders in the area,
pukkaw became part of their existence and serve as their cultural heritage.
The word pukkaw, as defined by Bansa (2011), means shout or call. Pukkaw as a
traditional practice is an indigenous strategy to disseminate information devised by the
forefathers of the I-Supo wherein the I-Supo elects a man to shout any announcements of
the barangay to the community. Given that the houses in Barangay Supo were adjacent to
each other, this traditional practice was strategically developed. Through time, this practice
was adopted by the barangay officials as their medium in disseminating information in
their area.
Although still practiced, the threat of near extinction is not an exception to the
practice of pukkaw including the value of doing it; thus, the need to document this practice.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Documenting indigenous knowledge is a concern of development communication
because of its vital role in the development of a community.
Documenting such indigenous knowledge on strategizing information
dissemination would also attest its importance in the development process of a community.
Statement of the Problem
Generally, the study aimed at documenting pukkaw as a medium of communicating
information in Supo, Tubo, Abra. It seeks to answer the following questions:
1. How is pukkaw used in the community?
2. What is the communication process involved in the execution of pukkaw?
3. How is manpukkaw determined by the community?
4. What are the characteristics of the manpukkaw?
5. What are the common messages being transmitted to the community using
pukkaw?
6. What are the perceived advantages and disadvantages of pukkaw?
7. What are the issues and problems of the I-Supo in using pukkaw as strategy in
information dissemination?
8. How is the practice being transferred to the younger generation?
Objectives of the Study
Generally, the study aimed at documenting pukkaw as a medium of communicating
information in Supo, Tubo, Abra. Specifically, it was able to:
1. describe the processes involved in the practice of pukkaw;
2. describe the communication processes involved in the execution of pukkaw;
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
3. determine how manpukkaw is being chosen by the community;
4. characterize the manpukkaw;
5. determine the common messages being transmitted to the community using
pukkaw;
6. determine the perceived advantages and disadvantages of pukkaw;
7. determine the issues and problems of the I-Supo in using pukkaw as
a strategy in information dissemination; and
8. determine how the practice is being transferred to the younger generation.
Importance of the Study
For the I-Supo, the study may help the barangay officials to determine the
advantages and disadvantages of pukkaw and would also provide insight for the
improvement of the said practice in disseminating information.
Moreover, documenting pukkaw as an indigenous knowledge would promote and
preserve such culture. Its importance in the development of a community will be then
observed. Organizations like National Commission on Indigenous People, National
Commission for Culture and Arts and policy makers may also use the documentation in
preserving and upholding indigenous knowledge.
For the readers, the study may serve as a reading material for those who are
interested in knowing some of the practices of the I-Supo in Tubo, Abra.
For the students and researchers, this may serve as a guideline for those who will
conduct a study of the same scope.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Scope and Limitation
The research was conducted in Supo, Tubo, Abra. The main concern is to look in
to the usage of pukkaw as an information dissemination strategy in Supo, Tubo, Abra. The
study documented the practice and found out its significance to the development of a
community. Also, it included information given by the respondents that were applicable
for the study. Moreover, the communication process discussed includes only the execution
of pukkaw in the community.
The respondents were the residents and barangay officials of Supo, Tubo, Abra.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
REVIEW OF LITERATURE
The I-Supo (Tingguians)
Tinguian, Tigues, Tinggianes or Tinggans are all variant terms for the forest
dwellers who, under pressure from the advancing Ilocanos, withdrew into the Abra valley,
the neighboring valleys and the adjacent highlands. Tingguian is synonymous with
“mountaineer”. In fact, the word used at first as a generic term for all mountain-people
throughout the Philippne Archipalago. Later on the name was reserved for this tribe in
Abra region (Schmitz, 1955).
In the mountains of the southern part of the province men today still sit each
morning in front of their dap-ay just as their grandfathers did. They sit on the huge boulders
placed there by their ancestors, smoke their tobacco and discus their problems. These dap-
ay are very old heirlooms and are therefore signs that it will take a while yet before the
mountain Tingguians will begin to renounce their old traditions and be assimilated by
others (Schmitz, 1955).
Originally, the Tingguian dialect was spoken in Abra-that is as long as the majority
of the inhabitants were Tingguian. With the infiltration of the Ilocanos, the Ilocano dialect
has won wider acceptance. Today, it is spoken by most of the inhabitants of Abra (Schmitz,
1955).
However, among themselves the majority of the Tingguians speak their own Itneg
dialect which possesses a peculiar sing-song tone (Schmitz, 1955).
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Oral Tradition, an Indigenous Knowledge
As defined by Oxford Dictionary of Archaeology, oral traditions are historical
traditions, often genealogies, passed down from generation to generation by word of
mouth.
Indigenous knowledge is knowledge that is handed down through time and proven
to be effective and appropriate in relation to resource use. Through the use of indigenous
institutions, structures on medium, the knowledge is shared or transmitted and put to use
(Cadeliña, 1998).
Moreover, oral cultures are a traditional necessity. In them, knowledge develops
slowly because the mind itself must carry inside itself the verbalized knowledge of culture,
which it must keep in order that the knowledge may not get away (Ong, 2002) as cited by
Nuval (2010).
Pukkaw as an Oral tradition
As stated by Wail (2012), pukkaw started before the Spaniards came to the
Philippine island and until now the practice is being used by the I-Supo. Because the
practice was used in different eras and situations in Barangay Supo, the processes involved
in the practice are dissimilar from one time to another.
Wail added that before the Spanish conquered Philippines and barangay system was
not yet established, pukkaw is the medium used by their forefathers in disseminating
information meant for the community. Given that the houses were adjacent to one another
and they have a fewer population, pukkaw is then used. The messages are being shouted
by the designated manpukkaw two to three times for they have only small community.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
IKSP as a Medium for Development
Indigenous communities represent ten percent of the total population in the
Philippines. Tribal Filipinos has been grouped into :1) the Cordilleras of the mountain
range in Northern Luzon; 2) the Caraballos of the mountain range South of the Cordillera
mountains; 30 the Lumads of Mindanao; 4) the Palawans of Palawan Island; 5) the
Mangyans of Mindoro; and 6) the Negritos (Gagonia, 1995) as cited by Flor (2002).
Occupying most of the remaining forested areas of the islands, each of these major
groups possess indigenous knowledge on biodiversity and the maintenance of the
equilibrium required by their respective ecosystem (Flor, 2002).
Today, indigenous knowledge system (IKS) is continuously gaining recognition as
a vital tool to attaining sustainable development. There are many examples in agriculture,
health and natural resources management wherein IK provides solutions/ alternatives to
development problems. Quite a number of database on IK reveal promising potentials to
development projects. However, IK has not become integrated into formal development
process (PCARRD, 1998).
“Going indigenous” is not a trend, it is a need. The indigenous knowledge Systems
and Practices (IKSP) are so intertwined with biodiversity management and utilization
because these are the very heart and soul of the indigenous people (IPs). IKS is the key to
their self-determination and survival; it bears their culture and cultural identity. IKS is also
a primary key to sustainable development. Moreover, it is currently the tool to effectively
manage ancestral domain and the resource therein (PCARRD, 1998).
To identify appropriate course of action for sustainable development, policy makers
and program implementers should not only rely on what is called “modern and therefore
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
scientific method”. They should also fully understand traditional or indigenous cultural
knowledge and practices. Sustainable development should be viewed holistically
(Cadeliña, 1998).
Fiar-od (1999) as cited by Kibad (2005) represented an understanding of the
relationship of man and nature by analyzing the people’s traditional knowledge and its full
significance on the sustainable development of the rural people. Accordingly, the
contributions of spiritual beliefs to sustainable development are the following: 1)
discipline; 2) strengthened leadership; 3) unity in the community and strengthened family
ties; 4) preservation of the environment; 5) less dependence on commercial medicine drugs
and commercial agricultural inputs; 6) respect of indigenous community friendly farming
practices after seeing the effect of the ‘sentimental value’ of their priceless land; and
preservation of indigenous farming technologies contributory to sustainable development.
Moreover, Gorjestani (2011) emphasizes that indigenous knowledge is a critical
factor for sustainable development. Empowerment of local communities is a prerequisite
for the integration of IK in the development process. The integration of appropriate IK
systems into development programs has already contributed to efficiency, effectiveness,
and sustainable development impact. IK, like any other knowledge, needs to be constantly
used, challenged, and further adapted to the evolving local contexts. Supporting local and
regional networks of traditional practitioners and community exchanges can help to
disseminate useful and relevant IK and to enable communities to participate more actively
in the development process.
Likewise, in the study of Nuval (2010) he cited that Ba’díw (oldest way of
storytelling in the form of chant among Ibalois) practice gives impact and significance to
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
the societal development of community like agriculture, politics, community relations,
family ties, health and education.
Issues and Problems on IKSP
In Cameron as stated by Ngwasiri (1998), government policy has advocated the
assimilation of IPs in some areas of the country on the grounds that their cultural
differences impede their development. This is what happened to the pygmies’ of the East
and South provinces. Government policy is also to blame for the demise of traditional
knowledge in those regions. The result has been that traditional wisdom, which was
sustained rural people for centuries, is tragically being lost. Their traditional practices
disappear.
Because they are passed on by word of mouth, oral traditions and expressions often
vary significantly in their telling. Stories are a combination – differing from genre to genre,
from context to context and from performer to performer – of reproduction, improvisation
and creation. This combination makes them a vibrant and colourful form of expression, but
also fragile, as their viability depends on an uninterrupted chain passing traditions from
one generation of performers to the next (UNESCO, 2010).
In addition, UNESCO (2010) further explained that like other forms of intangible
cultural heritage, oral traditions are threatened by rapid urban isolation, large-scale
migration, industrialisation and environmental change. Books, newspapers and magazines,
radio, television and the Internet can have an especially damaging effect on oral traditions
and expressions.
Also, the most important part of safeguarding oral traditions and expressions is
maintaining their every day role in society. It is also essential that opportunities for
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
knowledge to be passed from person-to-person survive; chances for elders to interact with
young people and pass on stories in homes and schools, for example (UNESCO, 2010).
Information Dissemination
In emphasizing the importance of information, President Marcos writes, “it is the
constant dissemination of public information which enables the citizens to participate
effectively in public life and thereby enjoy its blessings (Buasen, 1984). This statement
supports the claim of Goldhaber that communication can produce instrumental effects of
enhancing the community’s awareness of and support for a program or an institution.
The members of an audience or target clientele are passive reactors to stimulus;
however, they could be made active and responsive. By proper perception of the stimulus,
the target clientele become fully informed of the philosophy, objectives and operation. If
the target clientele are made aware and knowledgeable of the information being
disseminated, full acceptance and voluntary participation can be expected from them. But
to achieve this requires the use of appropriate communication strategies (Goldhaber, 1978)
as cited by Buasen (1984).
Information is an important tool used in the realization of any objective or goal set
by individuals. It remains the lifeblood of any individual or organization. It is a valuable
resource required in any society; thus acquiring and using information are critical and
important activities. Users of information use it for different reasons. Some use it for
health; others use it for advancement in knowledge, others for politics. To all these people
information seeking is a fundamental human process closely related to learning and
problem solving (Goldfarb, 2006).
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Moreover, the term dissemination of information is defined as the process of
making information available to the public. The government must not only regulate the
quality and quantity of information that it can disseminate to the public, but it must also be
systematically disseminated to a select group of people (Goldfarb, 2006).
Documenting Oral Traditions
To make information useful in development, it is important to take a closer look at
the information seeking behavior of rural people used to the oral tradition. They may have
their own particular way of handling information that is closely related to their social and
cultural background (Meyer, 2003).
Nevertheless, an IK is essential part of the society’s procurement and resource
management strategy (Cadeliña, 1998).
Further, an effective speaker will vary the rate of speech to give emphasis to some
material and spending up at other points. Variation in volume makes one sound more
dynamic, allows emphasizing main ideas. An effective speaker will vary the rate of speech,
pausing and slowing down to give emphasis to some material and spending up at other
points (Barker, 2002).
Announcements, invitations or information are being communicated in different
ways and channels in the community. Channels might include interpersonal
communication (such as individual discussions, counseling sessions or group discussions
and community meetings and events) or mass media communication (such as radio,
television) and other forms of one-way communication, such as brochures, leaflets and
posters, visual aid and audio visual presentation and some forms of electronic
communication (Bawas, 2008).
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Factors Affecting Information Dissemination
Good communication is roughly defined as one which has both the sender and the
receiver involved. If the message is sent but there is no feedback about whether it was
clearly received, it is known as an incomplete communication (Buzzle, 2010).
Speech generating devices are any device which uses electronically stored speech
as a means of communication. Speech generating devices contain between one and several
thousand words that can be accessed in a variety of ways by people with communication
impairment (Job Access, 2010).
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
METHODOLOGY
Locale and Time of Study
The collection of data for this study was conducted in Supo, Tubo, Abra (Fig. 1).
The place was chosen as the study area because barangay officials use pukkaw in
information dissemination.
Barangay Supo is bounded on the north by Barangay Gayaman, Luba, Abra; on the
south by Barangay Matibuey, Ilocos Sur; on the east by Barangay Wayangan, Tubo, Abra;
and on the west by Barangay Dilong, Tubo, Abra. It is 58.330 kilometers away from the
provincial capital of Bangued.
Barangay Supo is one of the three biggest barangays of the Municipality of Tubo
in the Province of Abra. It is also one of the most far-flung communities of the province.
A stretch of about 6.035 kilometers of jagged and soiled road links the barangay to the
town center of Mayabo. These roads are not all-weather-roads for they are passable only
for four to five months particularly during summer times.
The people of Supo are locked and isolated within their community for seven to
eight months since all possible routes to the community become impassable once the waters
of Abra River on the south, and Utip River on the north, go up to a level that could not be
passed through by any kind vehicle.
The study was conducted from December 2011 to January 2012.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Figure 1. Map of Abra showing the locale of the study
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Respondents of the Study
There were three key informants interviewed in the study. The first respondent was
Reymundo Baliw-an, 47 years old, the present barangay captain of Supo, Tubo, Abra, the
second is Elvis Ampok, 31 years old, the current chief tanod and manpukkaw who
performs the pukkaw and the third is Candido Wail, 78 years old, a respected elder of the
community who is knowledgeable to the practice.
Aside from the key informants, interview schedule was also used to get the
perception of the residents on the practice of pukkaw. Twenty respondents were chosen
purposively basing on the following criteria: were knowledgeable with the practice and a
resident of Barangay Supo.
Data Collection
Guide questions and interview schedule were used to gather information from the
respondents. The questions were translated to Iloco in order to facilitate understanding
between the researcher and the respondents.
Data Gathered
The data gathered were on the usage of pukkaw as an information dissemination
strategy. The processes on how was it done; the communication process involved in the
practice during the execution of pukkaw; how the manpukkaw was chosen by the
community; characteristics of the manpukkaw; common messages being communicated to
the community using pukkaw; perceived advantages and disadvantages of pukkaw by the
I-Supo; perceived issues and problems in using pukkaw; and how was the practice being
transferred to the younger generation were gathered.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Data Analysis
The data gathered were analyzed through descriptive statistics using frequency
counts, averages and percentage. Narrative presentation was also applied to discuss the
data gathered.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
RESULTS AND DISCUSSION
The arrangement of the results and discussion is in accordance with the specific
objectives; nevertheless, the first part discussed the socio-demographic profile of the
respondents. Simultaneously, the following objectives/topics were discussed; the processes
on how pukkaw was done; the communication process involve in pukkaw; how manpukkaw
was chosen by the community; characteristics of the manpukkaw; common messages being
communicated to the community using pukkaw; perceived advantages and disadvantages
of pukkaw by the I-Supo; perceived issues and problems in using pukkaw; and how was
the practice being transferred to the younger generation.
Socio−demographic Profile of the Respondents
Table 1 shows the socio−demographic profile of the respondents. The respondents
were characterized according to their age, sex and ethno-linguistic group. The ‘n’ in the
table refers to the total number of respondents interviewed.
The table indicates that 40% of the respondents were ranging from the age bracket
above 70 years old during the time of the study. Most of the respondents were considered
elders in the community, thus, they could be reliable and knowledgeable with regard to
oral traditions and practices.
Moreover, the table illustrates that the respondents of the study were male with 75%
and 25% were accounted as female.
All of the respondents in the locale belonged to Tigguian tribe so this could prove
that they were knowledgeable with the traditional practices of Tigguians such as the
pukkaw.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Table1. Socio-demographic profile of the respondents
CHARACTERISTICS
FREQUENCY
PERCENTAGE
n=20
%
Age Bracket
Below 30
5
25
40-49
2
10
50-59
1
5
60-69
4
20
Above 70
8
40
TOTAL
20
100
Sex
Female
5
25
Male
15
75
TOTAL
20
100
Ethno-linguistic Group
Tingguian
20
100
TOTAL
20
100
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Processes Involved in the Practice of Pukkaw
The process of pukkaw starts when the barangay officials discussed the information
to be disseminated to the community. The information to be communicated was being
consulted to elders when needed.
After the discussion of the information to be disseminated, the barangay officials
tasked the manpukkaw to communicate the information to the community. Moreover, the
manpukkaw usually decides on when to disseminate the information to the community as
long as it will be communicated before the event.
The manpukkaw was also the one deciding on how he will communicate the
information whether he will use the megaphone or to shout manually the information
around the community. Further, he was the one deciding on the places where to shout as
long as all the I-Supo will hear the message.
In an interview with Candido Wail, a respected elder in the community, he
explained that the messages are being shouted by the designated manpukkaw nine times
when using megaphone since it makes the shout louder. However, if the manpukkaw will
shout the information manually, he usually shouts the messages more than the nine times.
The manpukkaw had identified three places in the community where he shouts these
messages to make sure that all the residents would hear him. Within these places, he shouts
the messages in three directions nine times around the community.
Figure 2 shows the map of Supo, specifically the residential area and the places
(colored yellow) where the manpukkaw usually stays to shout. The arrows show the
direction of where the manpukkaw shouts.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Figure 2. Map of Supo showing the place where the manpukkaw shouts
The use of megaphone as Wail explained started during the 1990’s to help the
manpukkaw to disseminate information faster and louder. The megaphone makes the work
of the manpukkaw easier for he will not worn-out his voice in shouting the messages.
Moreover, the manpukkaw delivers the messages in a slow way; this is to make sure that
each detail of the communicated message will be understood by the community.
Wail also emphasized that all information being communicated using pukkaw was
for the community. No information must be shouted if it is intended only for individuals.
Pukkaw, according to Barangay Captain Remundo Baliw-an, is usually done during
night also because it is expected that all the people of barangay Supo are in their homes. I-
Supo’s are usually going to their farms at day and if the message was disseminated, the
community will be complaining of not hearing on what was disseminated.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
However, Baliw-an emphasized that there were times when pukkaw is being done
any time especially when the information to be disseminated needed an immediate
response of the I-Supo. The manpukkaw, when rushing in disseminating information, needs
to run and shout loudly in order for the community to grasp the message immediately and
respond to it instantly. This information usually is the Ambon wherein the community must
search of the reported missing animal or people upon hearing the pukkaw whether it is night
or day.
Baliw-an added that after pukkaw, it is expected that the I-Supo’s will respond
immediately to the information disseminated when needed because anyone who will not
respond have a corresponding penalty especially to the information related to community
meetings, ganap and ambon.
This process being used by the I-Supo is the modified process used in the
community before. Interview with Wail confirmed that the processes involved in the
practice was somewhat modified. He narrated that in the olden times, the elders were
always consulted first before communicating any information to the community using
pukkaw. The elders were the one who were giving signals in disseminating information.
Comparing with the present, before the pukkaw, the messages to be disseminated
are not necessarily consulted to elders unless their opinions are needed. It is the barangay
officials who usually ensure the accuracy and importance of the messages to be
disseminated. They are the ones who look into the information and signals if it is important
to be disseminated. The process was only modified and was change when the barangay
system was established.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
The change in the way information is being handed is explained by Meyer (2003).
To make information useful in development, it is important to take a closer look at the
information seeking behavior of rural people used to the oral tradition. They may have their
own particular way of handling information that is closely related to their social and
cultural background (Meyer, 2003).
Communication Process involved in the Practice of Pukkaw
Figure 3 presents the communication processes involved in the execution of pukkaw
as narrated by the key informants. The process follows the typical communication flow
which includes the six elements of communication as follows: the source, message,
channel, receiver, effect and feedback.
Source. The process of pukkaw started when information to be disseminated is
given by the source of information to the barangay officials then to the manpukkaw. Most
of the messages being communicated to the I-Supo are usually being given by the barangay
officials. Other information are from the municipal and provincial office for the
community.
Moreover, when there were wedding invitations to be disseminated, relatives or the
persons involved in the wedding in the community or nearby barangays serve as the sources
of that information. Nevertheless, the community themselves are also the sources of some
information to be disseminated in the barangay.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Message
Sources of
information
Barangay officials
Consultation with elders
when needed
Feedback
Channel
Dessimination of
information by the
manpukkaw
Effect
Receiver
Figure 3. Communication processes involved in the practice of pukkaw
Messages. The messages being communicated were created by the barangay
officials and the manpukkaw. Accordingly, the manpukkaw is the one who is processing
the exact messages being disseminated to the community after he and the barangay officials
have discussed it.
However, according to Elvis Ampok, the current manpukkaw of the community,
there were times that he cannot create the exact messages to be shouted so he consulted the
barangay captain on how to deliver the message.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
These messages being shouted ranged from three to twenty (20) words and were
being shouted nine times or more around the barangay to ensure that they heard the
message.
Channel. The pukkaw serves as the channel used in disseminating the messages
from the source to the community (receiver of message). After the barangay officials
discussed on what information is to be disseminated, it signals now that the manpukkaw
will communicate it to the I-Supo. If they agreed to disseminate the message after the
meeting of the barangay officials, then the manpukkaw will be shouting the information
usually nine times around the community. In cases that the information does not need an
immediate response, the manpukkaw can decide when to shout the information as long as
it will be disseminated before the event.
On the other hand, other than using pukkaw in disseminating the information, other
medium was also observed for those who did not hear the pukkaw. This is through
interpersonal communication. The one who heard the message relayed it to the other who
did not hear the manpukkaw. Furthermore, the manpukkaw also relays the information to
those who have hearing problems by going to their households.
The use of interpersonal communication as an alternative medium in disseminating
information in the community is similar to the channel used by barangay health workers in
Bakun, Benguet based on the study of Bawas (2008). Interpersonal communication (such
as individual discussions, counseling sessions or group discussions and community
meetings and events) was channel in the community of Bakun used in communicating
announcements, invitations or information aside from mass media communication (such
as radio, television) and other forms of one-way communication, such as brochures, leaflets
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
and posters, visual aid and audio visual presentation and some forms of electronic
communication
Receiver. The I-Supo (adult, youth and children) and anyone who was in the vicinity
of barangay Supo served as the receiver of the communicated message even though the
message was not intended for them. The receiver could either respond or not respond to
what is being communicated.
Effect. The effect of the message disseminated depends on what was being
communicated. For instance, if the manpukkaw disseminated information that one of the
resident of Supo is missing, the receiver’s behavior and awareness is actually affected.
This corroborates the idea of Narula (2006) that communication effects can be
assessed in terms of creating awareness, knowledge, and attitude behavior change through
relationship between communication channels, targeted audience and society.
Feedback. According to Baliw-an, the feedback of the information communicated
is identified when the I-Supo respond or did not respond to these messages communicated.
For instance, when the manpukkaw announced that there will be a meeting and majority
attended, then it implied that the I-Supo heard the announcement. And accordingly, the
barangay officials received feedback when the community people complained to them
personally that they did not hear the communicated information.
The communication process of source-message-channel-receiver-effect-feedback
(SMCREF) then back to the source is what the barangay used in communicating
information for the residents of Supo.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
How the Manpukkaw is Chosen
According to Wail, the manpukkaw was chosen by the community. The manpukkaw
was elected by the I-Supo because usually the one who is elected as the chief tanod was
the one assigned to be the manpukkaw. Moreover, the salary of the chief tanod serves as
his compensation being the manpukkaw at the same time. He is not being paid separately
by the barangay.
Baliw-an further said that during elections, males were the ones who run in the
position of the chief tanod, therefore, the manpukkaw were males. In the history of the
community, no woman aspired for the position.
Furthermore, only one manpukkaw was chosen by the community. In cases that the
manpukkaw was not available due to some reasons, other barangay tanods will do the job
in disseminating information to the community.
Accordingly, the barangay tanod who will substitute the manpukkaw should have a
good modulated voice so that the community would understand him. The process in
selecting the substitute for the manpukkaw was decided and discussed by the barangay
tanods themselves. They were the ones choosing of who among them would be able to do
the job of the manpukkaw if he was not available.
Characteristics of the Manpukkaw
As to the characteristics of the manpukkaw, Baliw-an narrated that the manpukkaw
was chosen by the community; hence, the manpukkaw was expected to be of good character
such as trustworthy, responsible and respectful for the people to believe what he is
disseminating.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Ampok also noted that the manpukkaw’s responsibility was for each information to
be communicated be accurate. Also, he said that endurance in shouting is needed for the
job, especially when communicating information which needs immediate attention.
Moreover, since the voice of the manpukkaw was modulated and capable of
disseminating information to the community, it did not really need a maintenance
especially that he was using megaphone most of the times for him not to shout.
Baliw-an also said that the manpukkaw, in physical aspect, could be tall or small,
fat or thin as long as he has a good modulated voice to shout the messages in the
community. The estimated age of the manpukkaws of Supo ranges from 31-49 years old.
Also, the manpukkaw should have a good memory in order not to forget the information
being disseminated in the community.
It can also be noted that the previous and the current manpukkaw, as emphasized
by the key informants, had their own characteristics and/or distinctions in physical,
emotional and psychological aspects.
In addition, Wail explained also that males were most likely selected to be the
manpukkaw for they have good and modulated voice to shout than females who had a high
pitch tone when shouting. The female high pitch tone could irritate the listeners especially
the elders and this was agreed by the female respondents. An article of Klie (2010) in a
Speech technology magazine besides says that deeper male voices are easier for elderly
people to understand because they often suffer from high-frequency hearing loss.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Common Messages being disseminated by the Manpukkaw
According to Baliw-an, the people involved in the planning of what messages
should be shouted were the source of the message, the elders (when needed) and the
barangay officials.
Table 2 shows the common messages being communicated and the source of the
information.
Community meetings. This information is usually disseminated by the manpukkaw
when the barangay captain calls for it. Also, if there were issues or projects that the
municipal or provincial office has given to the barangays and it needed the presence of the
community for discussion, then the barangay officials will call for a meeting through
pukkaw.
Ambon. The manpukkaw usually disseminate this information when there are
reported animals or people who are missing for a day or more. This information is being
shouted any time it is needed. It is not necessary that this information will be disseminated
at night.
This information requires an immediate response from the I-Supo. Each household
must send one person to represent them in searching for the missing animal or person.
Saep. This pertains to the community’s practice in going to the Otip River to catch
fishes for them to eat. The manpukkaw usually disseminate this information during summer
times when the barangay officials and elders agreed on it.
Payas. This information refers to the bayanihan of the I-Supo in irrigating their rice
fields. This is usually disseminated during summer when the irrigation produces a
Table 2. Common Messages being communicated to the I-Supo
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
COMMON MESSAGES BEING
SOURCE
TIME
COMMUNICATED
COMMONLY
DISSEMINATED
Community Meeting. The
Barangay Officials
Night before the
manpukkaw shouts:
meeting
“Kakailyan, as bigat umapon
tako amin as dap-ay ta
mailawlawag na nagapo ad
provincial office ay pakaammo”
This means that the community
will be having a meeting
tomorrow at the dap-ay to discuss
some information from the
provincial office.
Ambon. The manpukkaw shouts:
Immediate relatives
Anytime when the
of the missing person person is reported
“Kakailyan, Intako ambonen si(
missing
name of person) tay mapukpukaw
manipud pay itay bigat ad (place
last seen)”
This means that one
representative of each household
of the community will be
searching a missing person after
they heard the pukkaw.
Saep. The manpukkaw shouts;
Barangay
night
Officials/Elders/
“As bigat saep”
Community
This means that the community
will be going to the Otip river
tomorrow to catch fishes.
Ganap. The manpukkaw shouts:
Barangay officials
night
“As bigat ganap”
This means that the community
will be having bayanihan.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Table 2…continued
COMMON MESSAGES BEING
SOURCE
TIME
COMMUNICATED
COMMONLY
DISSEMINATED
Payas. The manpukkaw shouts: Leaders of the
night
farmers association
“As bigat payas”
in the community
This means that the community
will be having bayanihan for
the irrigation of their rice
plantations tomorrow.
Billete.The manpukkaw shouts: Relatives of the
night
person to be wed
Maawis kayo ay kakailyan as
kasar da (names of person to be
wed) ad (place of the wedding)
This means that everyone is
invited to attend the wedding of
(names of person to be wed) at
(place of the wedding).
small amount of water for the rice plants. The source of this message is from the leaders of
the farmer’s organization in the community.
Billete. This refers to information being disseminated if there are wedding
invitations from other barangays or from the community itself. I-Supo who wants to attend
the celebration may respond to this information by attending the event. This is usually
communicated through pukkaw to the community any night before the wedding day.
Moreover, other information being disseminated are community picnic, seminars
and information concerning the community.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Perceived Advantages and Disadvantages of Pukkaw
Advantages. According to Manzano Ampok, a resident of Supo, said that pukkaw
is the best way to inform the community since it is what the community is familiar with so
it is more preferred to be used. Pukkaw is a one shot way in disseminating information.
Moreover, there were values observed in using the practice like unity, oneness, and
harmony of the I-Supo. Ampok said that these values were gained for the pukkaw serves
as the medium where every member of the community were being informed of what was
happening and what is to happen in their barangay. The residents were involved in the
activities of their barangay which strengthens their relationship with other community
members.
According to Alicia Cadao-as, a resident of Supo, pukkaw is also advantageous
because it is free, no money will be spent in disseminating information, and it is only the
effort of the manpukkaw that matters.
Wail also said that pukkaw is advantageous for those who are illiterate in the
community for they could hear what was being communicated dissimilar if the barangay
officials posts notices around the community. If the officials will posts any
announcements, the illiterate residents cannot read it. He added that there are instances that
children might also destroy these posted notices and the community will not be able read
and be informed, so the best way to communicate information to the I-Supo was the
pukkaw.
This corroborates with the study of Meyer (2005) on the nature of information, and
the effective use of information in rural development in Africa. Meyer proved the
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
importance of oral communication in acquiring information for most of the rural people in
Africa were illiterate.
Meyer (2005) on his study held that in almost all rural communities, town criers
and their activities are noticeable. They use wooden or metal gongs or drums to stir up the
people and deliver their messages orally. The African rural population is mostly illiterate,
and they get information this way at no cost. This oral exchange of information indicates
that rural dwellers may be able to relate to information exchanged in the way they are
accustomed to (Meyer, 2005).
Disadvantages. Ampok noted that pukkaw is good but it is disadvantageous for
those who have hearing problems because they cannot hear the information being
disseminated. To address this, manpukkaw will be going to the households of these people
to personally tell the information.
Gabat Lam-ang, a resident of Supo, similarly said that pukkaw is inconvenient to
the sleeping people especially that pukkaw is usually done at night. Pukkaw can wake up a
sleeping individual in the community, he added.
Perceived Issues and Problems in Using Pukkaw
According to the respondents, there were no issues and problems in the delivery of
message since the manpukkaw is shouting the messages repeatedly nine times around the
community to ensure that each and everyone will hear and understand the information.
Furthermore, the language used is their own dialect so there is no reason to misunderstand
the messages.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Moreover, Cadao-as said that after the pukkaw, she was chatting to her neighbors
to further gain or expand more information about the message being communicated to
them.
The respondents said that there were no issues and problems they encountered with
regards to the accuracy of messages because they explained that the manpukkaw will be
having a monetary penalty if he will be shouting inaccurate information.
Lam-ang explained that the penalty given to the manpukkaw when he
communicates inaccurate information depends on what extent is its inaccuracy. Further, he
added that the inaccuracy of messages is being checked if they respond to the information
communicated to them and realized that it is not accurate. Moreover, if the sources of the
message complain about the wrong information relayed by the mapukkaw, the source
usually relay to the community that the information disseminated had an error. The
manpukkaw will then be penalized depending on the degree of inaccuracy of the
information delivered.
Transmission of Pukkaw to the Younger Generation
The key informants said that the practice of pukkaw is being transferred to the
younger generation through the observation of the youth themselves, unless these youth
ask the elders on how it is being performed. Wail added that their children were being
exposed with the practice since the pukkaw is being heard by anyone. Through constant
hearing, Wail said that their children were actually learning the process of how pukkaw is
being done.
Moreover, on the side of the manpukkaw, he learned the practice more through
deliberate instruction. At first, he was instructed by those who were previous manpukkaw
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
or those knowledgeable of pukkaw on where to shout, how many times, and how many
directions until he became familiar with it.
Nevertheless, the youth-respondents indicated that they are learning the pukkaw
because they are involved in the practice being a receiver of the information communicated
by the manpukkaw, too. Marvy Gorio, a youth and a resident of Supo, said that he was still
young when the pukkaw is being used in the community and along the way he learned how,
when, where it is being done. Gorio also observed that the pukkaw is a good medium used
in disseminating information in their barangay. However, he lamented that this practice
may vanish for the number of household and people in their community is increasing, so,
the pukkaw might not be applicable in the future.
Nevertheless, Baliw-an said that pukkaw would never be forgotten because of its
good value being learned by the community like unity, oneness, and harmony. As stressed
previously, through pukkaw, the communities were being informed of events in their
community leading to harmonious relationships within their area.
Despite the immergence of modern technologies, the respondents firmly said that
they will still use pukkaw because it is a significant heritage from their forefathers.
UNESCO (2010) noted that the most important part of safeguarding oral traditions
and expressions is maintaining their every day role in society. It is also essential that
opportunities for knowledge to be passed from person-to-person survive; chances for elders
to interact with young people and pass on stories in homes and schools, for example.
Through this transmission of the practice to the younger generation, it can be said
that elders are protective of their good practices as shown on how they firmly state their
intention of passing this practice to the younger generations despite the advent of
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
technologies.
The stand of the elders strongly backs what Villalon (2011) stated that getting our
heritage to survive the ages keeps the collection of cultural markers alive that set Filipinos
apart as a unique people. Villalon (2011) added that our heritage, if properly kept, show
our future generations what our shared Filipino identity is, establishing a sense of national
pride necessary to keep us centered during the current globalization process. Therefore, it
is essential to keep the total heritage picture alive, an entire range of cultural markers
produced by Filipino culture over the ages.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary
Generally, the study aimed at documenting pukkaw as a medium of communicating
information in Supo, Tubo, Abra. Specifically, it described the processes involved in the
practice; determined how manpukkaw is being chosen by the community; characterized the
manpukkaw; determined the common messages being transmitted to the community using
pukkaw; determined the perceived advantages and disadvantages of pukkaw; determined
the issues and problems of the I-Supo in using pukkaw as a strategy in information
dissemination; and determine how the practice is transferred to the younger generation.
The study was conducted in barangay Supo, Tubo, Abra.
There were two groups who were interviewed in the study. The first were key
informants; the barangay captain, the manpukkaw and an elder who is knowledgeable of
the practice. The second were 20 residents of Supo who were knowledgeable of the practice
of pukkaw.
Pukkaw refers to the medium used by the barangay officials of Supo in
communicating information wherein a man (manpukkaw) will shout the information to be
disseminated around the community.
The following are the salient findings of the study:
1. The process of pukkaw starts in the discussion of barangay officials of the
information to be communicated and tasked the manpukkaw to disseminate the
information around the community.
2. The communication process of the execution of pukkaw actually follows the
typical communication flow which includes the six elements of communication, the
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
source (barangay officials, community members, other people outside the
community), message ( any information concerning the I-Supo), channel (pukkaw),
receiver (I-Supo), effect (awareness) and feedback (measured through evaluation
of the people whether respond or not to the communicated information).
3. The manpukkaw is being chosen by the community through election. The
one who is elected as the chief tanod is usually the one assigned to be the
manpukkaw.
4. The manpukkaw is expected to be of good character. Other than these
characters, the mapukkaw must possess a sense of responsibility since being a
manpukkaw is a noble duty.
5. The common messages being transmitted to the community using pukkaw
are community meetings, ambon, saep , ganap, payas, billete, community picnic,
seminars and other information concerning the community.
6. The perceived advantages of pukkaw were the following: a one shot way in
disseminating information; good values are observed in using the practice like
unity, oneness, and harmony of the I-Supo; and it is free, no money will be spent in
disseminating information, and it is only the effort of the manpukkaw that matters.
The perceived disadvantages of pukkaw are the following: disadvantageous for
those who have hearing problems because they cannot hear the information being
disseminated; and pukkaw is inconvenient to the sleeping people especially that pukkaw is
usually done at night. Pukkaw can wake up a sleeping individual in the community.
7. There were no issues and problems of the I-Supo in using pukkaw as a
strategy in information dissemination in terms of the delivery of message because
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
of the following reasons: the manpukkaw will be shouting the messages commonly
nine times around the community to ensure that each and every one will hear and
understand the information and the language used is their own dialect so there is no
reason to misunderstand the messages. In terms of accuracy of information being
disseminated, pukkaw is still reliable since the manpukkaw will be having a
monetary penalty if he will be shouting inaccurate information.
8. The practice of pukkaw is being transmitted to the younger generation
through observation, involvement of the youth by serving as the receiver of
messages and deliberate instruction.
Conclusions
Based on the abovementioned findings, it can therefore be deduced that:
1. The process of pukkaw follows specific process in disseminating
information, barangay officials being the lead implementers.
2. The typical process of information flow is being followed in the practice of
oral traditions like pukkaw.
3. The selection of manpukkaw follows the typical government structure of
selection with certain criteria being taken into consideration in the selection.
4. Different messages are being communicated in the community using
pukkaw from personal to community matters.
5. Pukkaw has more advantages than disadvantages; thus it is seen as a good
practice by the I-Supo and possess no problem in terms of delivery and accuracy of
messages.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
6. The transfer of pukkaw to the younger generation of Supo is evident based
on the findings.
Recommendations
Based on the findings, the following are recommended:
1. The barangay officials should continue the practice of pukkaw as it was
found out that to be it is a good and effective medium in communicating
information.
2. The barangay officials may consider institutionalizing the pukkaw as a
communication medium in disseminating information/announcements to the I-
Supo.
3. Related study must also be conducted in some areas of Tubo and Abra as a
whole who still practice pukkaw as a medium in communicating information to
check its differences in terms of the process being done.
4. The communication process in each of the process of pukkaw may also be
studied for further understanding of the oral tradition.
5. Documentation of more oral traditions is strongly recommended in different
areas of Abra and Cordillera as a whole since many of these are still being practiced
by different indigenous groups in the region
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
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RESOURCES RESEARCH AND DEVELOPMENT. 1998. People, Earth and
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WAIL, C. 2012. Pukkaw. (Personal Interview).
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
CALBAYAN, ELIZABETH TODIANO. APRIL 2012. Documenting Oral Tradition:
Pukkaw as a Medium of Communication Information in Supo, Tubo, Abra. Benguet State
University, La Trinidad, Benguet.
Adviser: Filmore Y. Awas, MDevCom
ABSTRACT
This study was conducted in Supo, Tubo, Abra from December 2011 to January
2012. There were three key informants and 20 respondents of the study. The study
generally aimed at documenting pukkaw as a medium of communicating information in
Supo, Tubo, Abra.
Specifically, it was able to describe the processes involved in the practice of
pukkaw; describe the communication processes involved in the execution of pukkaw;
determine how manpukkaw is being chosen by the community; characterize the
manpukkaw; determine the common messages being transmitted to the community using
pukkaw; determine the perceived advantages and disadvantages of pukkaw; determine the
issues and problems of the I-Supo in using pukkaw as a strategy in information
dissemination; and determine how the practice is being transferred to the younger
generation.
The study revealed that the process of pukkaw follows specific process in
disseminating information and the barangay officials were the lead implementers. Also, the
typical process of information flow is being followed in the execution of pukkaw.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
The communication process of the execution of pukkaw actually follows the typical
communication flow which includes the six elements of communication, the source,
message, channel, receiver, effect and feedback.
The selection of manpukkaw follows the typical government structure of selection
with certain criteria being taken into consideration in the selection. The common messages
being transmitted to the community using pukkaw are community meetings, ambon, saep
, ganap, payas, billete, community picnic, seminars and other information concerning the
community
Results also show that pukkaw has more advantages than disadvantages; thus, it is
seen, as a good practice by the I-Supo and posses no problem in terms of delivery and
accuracy of messages. The practice of pukkaw is being transmitted to the younger
generation through observation, involvement of the youth by serving as the receiver of
messages and deliberate instruction.
It was found out that pukkaw is a good and effective medium in communicating
information and it is recommended that the barangay officials should continue the practice
of pukkaw. The barangay officials may also consider institutionalizing the pukkaw as a
communication medium in disseminating information/announcements to the I-Supo.
The communication process in each of the process of pukkaw may also be studied
for further understanding of the oral tradition. Moreover, it is strongly recommended that
documentation of oral traditions in different areas of Abra and Cordillera as a whole will
be conducted since many of these are still being practiced by different indigenous groups
in the region.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
INTRODUCTION
Rationale
Interests on Indigenous Peoples (IPs) in the Philippines have been growing steadily
these past three decades. Though there have been records of their existence dating back to
Spanish times, a deeper understanding of their culture and belief system is just a beginning
especially on the manner of weaving them into the pattern of the national fabric.
Many studies and researches have been done and conducted to fully comprehend
the value of Indigenous Knowledge (IK) in the development of a society. UNESCO (2010)
also emphasized that the most important part of safeguarding oral traditions and
expressions is maintaining their everyday role in society. It is also essential that
opportunities for knowledge to be passed from person-to-person survive; chances for elders
to interact with young people and pass on stories in homes and schools, for example.
As noted by Hornedo (2000), it is the fate of the society to be always in a state of
tension between the convenience of equilibrium and the inevitability of change. On the
other hand, there is the natural comfort of small closely knit community, and on the other
the centrifugal force of growth and adaptation of the demands and attraction of
industrializing society.
Regardless of this adaptation demands, the birth of modern technologies fails to
untangle various traditions our forefathers established since time immemorial. The
indigenous knowledge serves as the country’s heritage and thus brands the uniqueness of
the Filipinos.
As emphasized by Villalon (2011), getting our heritage to survive the ages keeps
alive the collection of cultural markers that set Filipinos apart as a unique people. They
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
show our future generations what our shared Filipino identity is, establishing a sense of
national pride necessary to keep us centered during the current globalization process.
Therefore, it is essential to keep the total heritage picture alive, an entire range of cultural
markers produced by Filipino culture over the ages.
In the Cordillera region, ample indigenous knowledge are still preserved and
conserved which marks its distinctiveness in the country. Some of these indigenous
knowledge may adapt the current knowledge but most of it are well-kept. The knowledge
developed by our forefathers were passed along orally from generation to generation which
is well-known as the oral tradition.
In Abra, where the indigenous people known as the Tingguians live, many
intangible traditional practices are still being practiced in the community. In Barangay
Supo, Tubo, Abra alone, a distinct traditional practice of communication is still conserved
and being used up to now, the pukkaw. In an initial interview with some elders in the area,
pukkaw became part of their existence and serve as their cultural heritage.
The word pukkaw, as defined by Bansa (2011), means shout or call. Pukkaw as a
traditional practice is an indigenous strategy to disseminate information devised by the
forefathers of the I-Supo wherein the I-Supo elects a man to shout any announcements of
the barangay to the community. Given that the houses in Barangay Supo were adjacent to
each other, this traditional practice was strategically developed. Through time, this practice
was adopted by the barangay officials as their medium in disseminating information in
their area.
Although still practiced, the threat of near extinction is not an exception to the
practice of pukkaw including the value of doing it; thus, the need to document this practice.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Documenting indigenous knowledge is a concern of development communication
because of its vital role in the development of a community.
Documenting such indigenous knowledge on strategizing information
dissemination would also attest its importance in the development process of a community.
Statement of the Problem
Generally, the study aimed at documenting pukkaw as a medium of communicating
information in Supo, Tubo, Abra. It seeks to answer the following questions:
1. How is pukkaw used in the community?
2. What is the communication process involved in the execution of pukkaw?
3. How is manpukkaw determined by the community?
4. What are the characteristics of the manpukkaw?
5. What are the common messages being transmitted to the community using
pukkaw?
6. What are the perceived advantages and disadvantages of pukkaw?
7. What are the issues and problems of the I-Supo in using pukkaw as strategy in
information dissemination?
8. How is the practice being transferred to the younger generation?
Objectives of the Study
Generally, the study aimed at documenting pukkaw as a medium of communicating
information in Supo, Tubo, Abra. Specifically, it was able to:
1. describe the processes involved in the practice of pukkaw;
2. describe the communication processes involved in the execution of pukkaw;
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
3. determine how manpukkaw is being chosen by the community;
4. characterize the manpukkaw;
5. determine the common messages being transmitted to the community using
pukkaw;
6. determine the perceived advantages and disadvantages of pukkaw;
7. determine the issues and problems of the I-Supo in using pukkaw as
a strategy in information dissemination; and
8. determine how the practice is being transferred to the younger generation.
Importance of the Study
For the I-Supo, the study may help the barangay officials to determine the
advantages and disadvantages of pukkaw and would also provide insight for the
improvement of the said practice in disseminating information.
Moreover, documenting pukkaw as an indigenous knowledge would promote and
preserve such culture. Its importance in the development of a community will be then
observed. Organizations like National Commission on Indigenous People, National
Commission for Culture and Arts and policy makers may also use the documentation in
preserving and upholding indigenous knowledge.
For the readers, the study may serve as a reading material for those who are
interested in knowing some of the practices of the I-Supo in Tubo, Abra.
For the students and researchers, this may serve as a guideline for those who will
conduct a study of the same scope.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Scope and Limitation
The research was conducted in Supo, Tubo, Abra. The main concern is to look in
to the usage of pukkaw as an information dissemination strategy in Supo, Tubo, Abra. The
study documented the practice and found out its significance to the development of a
community. Also, it included information given by the respondents that were applicable
for the study. Moreover, the communication process discussed includes only the execution
of pukkaw in the community.
The respondents were the residents and barangay officials of Supo, Tubo, Abra.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
REVIEW OF LITERATURE
The I-Supo (Tingguians)
Tinguian, Tigues, Tinggianes or Tinggans are all variant terms for the forest
dwellers who, under pressure from the advancing Ilocanos, withdrew into the Abra valley,
the neighboring valleys and the adjacent highlands. Tingguian is synonymous with
“mountaineer”. In fact, the word used at first as a generic term for all mountain-people
throughout the Philippne Archipalago. Later on the name was reserved for this tribe in
Abra region (Schmitz, 1955).
In the mountains of the southern part of the province men today still sit each
morning in front of their dap-ay just as their grandfathers did. They sit on the huge boulders
placed there by their ancestors, smoke their tobacco and discus their problems. These dap-
ay are very old heirlooms and are therefore signs that it will take a while yet before the
mountain Tingguians will begin to renounce their old traditions and be assimilated by
others (Schmitz, 1955).
Originally, the Tingguian dialect was spoken in Abra-that is as long as the majority
of the inhabitants were Tingguian. With the infiltration of the Ilocanos, the Ilocano dialect
has won wider acceptance. Today, it is spoken by most of the inhabitants of Abra (Schmitz,
1955).
However, among themselves the majority of the Tingguians speak their own Itneg
dialect which possesses a peculiar sing-song tone (Schmitz, 1955).
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Oral Tradition, an Indigenous Knowledge
As defined by Oxford Dictionary of Archaeology, oral traditions are historical
traditions, often genealogies, passed down from generation to generation by word of
mouth.
Indigenous knowledge is knowledge that is handed down through time and proven
to be effective and appropriate in relation to resource use. Through the use of indigenous
institutions, structures on medium, the knowledge is shared or transmitted and put to use
(Cadeliña, 1998).
Moreover, oral cultures are a traditional necessity. In them, knowledge develops
slowly because the mind itself must carry inside itself the verbalized knowledge of culture,
which it must keep in order that the knowledge may not get away (Ong, 2002) as cited by
Nuval (2010).
Pukkaw as an Oral tradition
As stated by Wail (2012), pukkaw started before the Spaniards came to the
Philippine island and until now the practice is being used by the I-Supo. Because the
practice was used in different eras and situations in Barangay Supo, the processes involved
in the practice are dissimilar from one time to another.
Wail added that before the Spanish conquered Philippines and barangay system was
not yet established, pukkaw is the medium used by their forefathers in disseminating
information meant for the community. Given that the houses were adjacent to one another
and they have a fewer population, pukkaw is then used. The messages are being shouted
by the designated manpukkaw two to three times for they have only small community.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
IKSP as a Medium for Development
Indigenous communities represent ten percent of the total population in the
Philippines. Tribal Filipinos has been grouped into :1) the Cordilleras of the mountain
range in Northern Luzon; 2) the Caraballos of the mountain range South of the Cordillera
mountains; 30 the Lumads of Mindanao; 4) the Palawans of Palawan Island; 5) the
Mangyans of Mindoro; and 6) the Negritos (Gagonia, 1995) as cited by Flor (2002).
Occupying most of the remaining forested areas of the islands, each of these major
groups possess indigenous knowledge on biodiversity and the maintenance of the
equilibrium required by their respective ecosystem (Flor, 2002).
Today, indigenous knowledge system (IKS) is continuously gaining recognition as
a vital tool to attaining sustainable development. There are many examples in agriculture,
health and natural resources management wherein IK provides solutions/ alternatives to
development problems. Quite a number of database on IK reveal promising potentials to
development projects. However, IK has not become integrated into formal development
process (PCARRD, 1998).
“Going indigenous” is not a trend, it is a need. The indigenous knowledge Systems
and Practices (IKSP) are so intertwined with biodiversity management and utilization
because these are the very heart and soul of the indigenous people (IPs). IKS is the key to
their self-determination and survival; it bears their culture and cultural identity. IKS is also
a primary key to sustainable development. Moreover, it is currently the tool to effectively
manage ancestral domain and the resource therein (PCARRD, 1998).
To identify appropriate course of action for sustainable development, policy makers
and program implementers should not only rely on what is called “modern and therefore
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
scientific method”. They should also fully understand traditional or indigenous cultural
knowledge and practices. Sustainable development should be viewed holistically
(Cadeliña, 1998).
Fiar-od (1999) as cited by Kibad (2005) represented an understanding of the
relationship of man and nature by analyzing the people’s traditional knowledge and its full
significance on the sustainable development of the rural people. Accordingly, the
contributions of spiritual beliefs to sustainable development are the following: 1)
discipline; 2) strengthened leadership; 3) unity in the community and strengthened family
ties; 4) preservation of the environment; 5) less dependence on commercial medicine drugs
and commercial agricultural inputs; 6) respect of indigenous community friendly farming
practices after seeing the effect of the ‘sentimental value’ of their priceless land; and
preservation of indigenous farming technologies contributory to sustainable development.
Moreover, Gorjestani (2011) emphasizes that indigenous knowledge is a critical
factor for sustainable development. Empowerment of local communities is a prerequisite
for the integration of IK in the development process. The integration of appropriate IK
systems into development programs has already contributed to efficiency, effectiveness,
and sustainable development impact. IK, like any other knowledge, needs to be constantly
used, challenged, and further adapted to the evolving local contexts. Supporting local and
regional networks of traditional practitioners and community exchanges can help to
disseminate useful and relevant IK and to enable communities to participate more actively
in the development process.
Likewise, in the study of Nuval (2010) he cited that Ba’díw (oldest way of
storytelling in the form of chant among Ibalois) practice gives impact and significance to
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
the societal development of community like agriculture, politics, community relations,
family ties, health and education.
Issues and Problems on IKSP
In Cameron as stated by Ngwasiri (1998), government policy has advocated the
assimilation of IPs in some areas of the country on the grounds that their cultural
differences impede their development. This is what happened to the pygmies’ of the East
and South provinces. Government policy is also to blame for the demise of traditional
knowledge in those regions. The result has been that traditional wisdom, which was
sustained rural people for centuries, is tragically being lost. Their traditional practices
disappear.
Because they are passed on by word of mouth, oral traditions and expressions often
vary significantly in their telling. Stories are a combination – differing from genre to genre,
from context to context and from performer to performer – of reproduction, improvisation
and creation. This combination makes them a vibrant and colourful form of expression, but
also fragile, as their viability depends on an uninterrupted chain passing traditions from
one generation of performers to the next (UNESCO, 2010).
In addition, UNESCO (2010) further explained that like other forms of intangible
cultural heritage, oral traditions are threatened by rapid urban isolation, large-scale
migration, industrialisation and environmental change. Books, newspapers and magazines,
radio, television and the Internet can have an especially damaging effect on oral traditions
and expressions.
Also, the most important part of safeguarding oral traditions and expressions is
maintaining their every day role in society. It is also essential that opportunities for
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
knowledge to be passed from person-to-person survive; chances for elders to interact with
young people and pass on stories in homes and schools, for example (UNESCO, 2010).
Information Dissemination
In emphasizing the importance of information, President Marcos writes, “it is the
constant dissemination of public information which enables the citizens to participate
effectively in public life and thereby enjoy its blessings (Buasen, 1984). This statement
supports the claim of Goldhaber that communication can produce instrumental effects of
enhancing the community’s awareness of and support for a program or an institution.
The members of an audience or target clientele are passive reactors to stimulus;
however, they could be made active and responsive. By proper perception of the stimulus,
the target clientele become fully informed of the philosophy, objectives and operation. If
the target clientele are made aware and knowledgeable of the information being
disseminated, full acceptance and voluntary participation can be expected from them. But
to achieve this requires the use of appropriate communication strategies (Goldhaber, 1978)
as cited by Buasen (1984).
Information is an important tool used in the realization of any objective or goal set
by individuals. It remains the lifeblood of any individual or organization. It is a valuable
resource required in any society; thus acquiring and using information are critical and
important activities. Users of information use it for different reasons. Some use it for
health; others use it for advancement in knowledge, others for politics. To all these people
information seeking is a fundamental human process closely related to learning and
problem solving (Goldfarb, 2006).
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Moreover, the term dissemination of information is defined as the process of
making information available to the public. The government must not only regulate the
quality and quantity of information that it can disseminate to the public, but it must also be
systematically disseminated to a select group of people (Goldfarb, 2006).
Documenting Oral Traditions
To make information useful in development, it is important to take a closer look at
the information seeking behavior of rural people used to the oral tradition. They may have
their own particular way of handling information that is closely related to their social and
cultural background (Meyer, 2003).
Nevertheless, an IK is essential part of the society’s procurement and resource
management strategy (Cadeliña, 1998).
Further, an effective speaker will vary the rate of speech to give emphasis to some
material and spending up at other points. Variation in volume makes one sound more
dynamic, allows emphasizing main ideas. An effective speaker will vary the rate of speech,
pausing and slowing down to give emphasis to some material and spending up at other
points (Barker, 2002).
Announcements, invitations or information are being communicated in different
ways and channels in the community. Channels might include interpersonal
communication (such as individual discussions, counseling sessions or group discussions
and community meetings and events) or mass media communication (such as radio,
television) and other forms of one-way communication, such as brochures, leaflets and
posters, visual aid and audio visual presentation and some forms of electronic
communication (Bawas, 2008).
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Factors Affecting Information Dissemination
Good communication is roughly defined as one which has both the sender and the
receiver involved. If the message is sent but there is no feedback about whether it was
clearly received, it is known as an incomplete communication (Buzzle, 2010).
Speech generating devices are any device which uses electronically stored speech
as a means of communication. Speech generating devices contain between one and several
thousand words that can be accessed in a variety of ways by people with communication
impairment (Job Access, 2010).
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
METHODOLOGY
Locale and Time of Study
The collection of data for this study was conducted in Supo, Tubo, Abra (Fig. 1).
The place was chosen as the study area because barangay officials use pukkaw in
information dissemination.
Barangay Supo is bounded on the north by Barangay Gayaman, Luba, Abra; on the
south by Barangay Matibuey, Ilocos Sur; on the east by Barangay Wayangan, Tubo, Abra;
and on the west by Barangay Dilong, Tubo, Abra. It is 58.330 kilometers away from the
provincial capital of Bangued.
Barangay Supo is one of the three biggest barangays of the Municipality of Tubo
in the Province of Abra. It is also one of the most far-flung communities of the province.
A stretch of about 6.035 kilometers of jagged and soiled road links the barangay to the
town center of Mayabo. These roads are not all-weather-roads for they are passable only
for four to five months particularly during summer times.
The people of Supo are locked and isolated within their community for seven to
eight months since all possible routes to the community become impassable once the waters
of Abra River on the south, and Utip River on the north, go up to a level that could not be
passed through by any kind vehicle.
The study was conducted from December 2011 to January 2012.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Figure 1. Map of Abra showing the locale of the study
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Respondents of the Study
There were three key informants interviewed in the study. The first respondent was
Reymundo Baliw-an, 47 years old, the present barangay captain of Supo, Tubo, Abra, the
second is Elvis Ampok, 31 years old, the current chief tanod and manpukkaw who
performs the pukkaw and the third is Candido Wail, 78 years old, a respected elder of the
community who is knowledgeable to the practice.
Aside from the key informants, interview schedule was also used to get the
perception of the residents on the practice of pukkaw. Twenty respondents were chosen
purposively basing on the following criteria: were knowledgeable with the practice and a
resident of Barangay Supo.
Data Collection
Guide questions and interview schedule were used to gather information from the
respondents. The questions were translated to Iloco in order to facilitate understanding
between the researcher and the respondents.
Data Gathered
The data gathered were on the usage of pukkaw as an information dissemination
strategy. The processes on how was it done; the communication process involved in the
practice during the execution of pukkaw; how the manpukkaw was chosen by the
community; characteristics of the manpukkaw; common messages being communicated to
the community using pukkaw; perceived advantages and disadvantages of pukkaw by the
I-Supo; perceived issues and problems in using pukkaw; and how was the practice being
transferred to the younger generation were gathered.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Data Analysis
The data gathered were analyzed through descriptive statistics using frequency
counts, averages and percentage. Narrative presentation was also applied to discuss the
data gathered.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
RESULTS AND DISCUSSION
The arrangement of the results and discussion is in accordance with the specific
objectives; nevertheless, the first part discussed the socio-demographic profile of the
respondents. Simultaneously, the following objectives/topics were discussed; the processes
on how pukkaw was done; the communication process involve in pukkaw; how manpukkaw
was chosen by the community; characteristics of the manpukkaw; common messages being
communicated to the community using pukkaw; perceived advantages and disadvantages
of pukkaw by the I-Supo; perceived issues and problems in using pukkaw; and how was
the practice being transferred to the younger generation.
Socio−demographic Profile of the Respondents
Table 1 shows the socio−demographic profile of the respondents. The respondents
were characterized according to their age, sex and ethno-linguistic group. The ‘n’ in the
table refers to the total number of respondents interviewed.
The table indicates that 40% of the respondents were ranging from the age bracket
above 70 years old during the time of the study. Most of the respondents were considered
elders in the community, thus, they could be reliable and knowledgeable with regard to
oral traditions and practices.
Moreover, the table illustrates that the respondents of the study were male with 75%
and 25% were accounted as female.
All of the respondents in the locale belonged to Tigguian tribe so this could prove
that they were knowledgeable with the traditional practices of Tigguians such as the
pukkaw.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Table1. Socio-demographic profile of the respondents
CHARACTERISTICS
FREQUENCY
PERCENTAGE
n=20
%
Age Bracket
Below 30
5
25
40-49
2
10
50-59
1
5
60-69
4
20
Above 70
8
40
TOTAL
20
100
Sex
Female
5
25
Male
15
75
TOTAL
20
100
Ethno-linguistic Group
Tingguian
20
100
TOTAL
20
100
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Processes Involved in the Practice of Pukkaw
The process of pukkaw starts when the barangay officials discussed the information
to be disseminated to the community. The information to be communicated was being
consulted to elders when needed.
After the discussion of the information to be disseminated, the barangay officials
tasked the manpukkaw to communicate the information to the community. Moreover, the
manpukkaw usually decides on when to disseminate the information to the community as
long as it will be communicated before the event.
The manpukkaw was also the one deciding on how he will communicate the
information whether he will use the megaphone or to shout manually the information
around the community. Further, he was the one deciding on the places where to shout as
long as all the I-Supo will hear the message.
In an interview with Candido Wail, a respected elder in the community, he
explained that the messages are being shouted by the designated manpukkaw nine times
when using megaphone since it makes the shout louder. However, if the manpukkaw will
shout the information manually, he usually shouts the messages more than the nine times.
The manpukkaw had identified three places in the community where he shouts these
messages to make sure that all the residents would hear him. Within these places, he shouts
the messages in three directions nine times around the community.
Figure 2 shows the map of Supo, specifically the residential area and the places
(colored yellow) where the manpukkaw usually stays to shout. The arrows show the
direction of where the manpukkaw shouts.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Figure 2. Map of Supo showing the place where the manpukkaw shouts
The use of megaphone as Wail explained started during the 1990’s to help the
manpukkaw to disseminate information faster and louder. The megaphone makes the work
of the manpukkaw easier for he will not worn-out his voice in shouting the messages.
Moreover, the manpukkaw delivers the messages in a slow way; this is to make sure that
each detail of the communicated message will be understood by the community.
Wail also emphasized that all information being communicated using pukkaw was
for the community. No information must be shouted if it is intended only for individuals.
Pukkaw, according to Barangay Captain Remundo Baliw-an, is usually done during
night also because it is expected that all the people of barangay Supo are in their homes. I-
Supo’s are usually going to their farms at day and if the message was disseminated, the
community will be complaining of not hearing on what was disseminated.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
However, Baliw-an emphasized that there were times when pukkaw is being done
any time especially when the information to be disseminated needed an immediate
response of the I-Supo. The manpukkaw, when rushing in disseminating information, needs
to run and shout loudly in order for the community to grasp the message immediately and
respond to it instantly. This information usually is the Ambon wherein the community must
search of the reported missing animal or people upon hearing the pukkaw whether it is night
or day.
Baliw-an added that after pukkaw, it is expected that the I-Supo’s will respond
immediately to the information disseminated when needed because anyone who will not
respond have a corresponding penalty especially to the information related to community
meetings, ganap and ambon.
This process being used by the I-Supo is the modified process used in the
community before. Interview with Wail confirmed that the processes involved in the
practice was somewhat modified. He narrated that in the olden times, the elders were
always consulted first before communicating any information to the community using
pukkaw. The elders were the one who were giving signals in disseminating information.
Comparing with the present, before the pukkaw, the messages to be disseminated
are not necessarily consulted to elders unless their opinions are needed. It is the barangay
officials who usually ensure the accuracy and importance of the messages to be
disseminated. They are the ones who look into the information and signals if it is important
to be disseminated. The process was only modified and was change when the barangay
system was established.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
The change in the way information is being handed is explained by Meyer (2003).
To make information useful in development, it is important to take a closer look at the
information seeking behavior of rural people used to the oral tradition. They may have their
own particular way of handling information that is closely related to their social and
cultural background (Meyer, 2003).
Communication Process involved in the Practice of Pukkaw
Figure 3 presents the communication processes involved in the execution of pukkaw
as narrated by the key informants. The process follows the typical communication flow
which includes the six elements of communication as follows: the source, message,
channel, receiver, effect and feedback.
Source. The process of pukkaw started when information to be disseminated is
given by the source of information to the barangay officials then to the manpukkaw. Most
of the messages being communicated to the I-Supo are usually being given by the barangay
officials. Other information are from the municipal and provincial office for the
community.
Moreover, when there were wedding invitations to be disseminated, relatives or the
persons involved in the wedding in the community or nearby barangays serve as the sources
of that information. Nevertheless, the community themselves are also the sources of some
information to be disseminated in the barangay.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Message
Sources of
information
Barangay officials
Consultation with elders
when needed
Feedback
Channel
Dessimination of
information by the
manpukkaw
Effect
Receiver
Figure 3. Communication processes involved in the practice of pukkaw
Messages. The messages being communicated were created by the barangay
officials and the manpukkaw. Accordingly, the manpukkaw is the one who is processing
the exact messages being disseminated to the community after he and the barangay officials
have discussed it.
However, according to Elvis Ampok, the current manpukkaw of the community,
there were times that he cannot create the exact messages to be shouted so he consulted the
barangay captain on how to deliver the message.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
These messages being shouted ranged from three to twenty (20) words and were
being shouted nine times or more around the barangay to ensure that they heard the
message.
Channel. The pukkaw serves as the channel used in disseminating the messages
from the source to the community (receiver of message). After the barangay officials
discussed on what information is to be disseminated, it signals now that the manpukkaw
will communicate it to the I-Supo. If they agreed to disseminate the message after the
meeting of the barangay officials, then the manpukkaw will be shouting the information
usually nine times around the community. In cases that the information does not need an
immediate response, the manpukkaw can decide when to shout the information as long as
it will be disseminated before the event.
On the other hand, other than using pukkaw in disseminating the information, other
medium was also observed for those who did not hear the pukkaw. This is through
interpersonal communication. The one who heard the message relayed it to the other who
did not hear the manpukkaw. Furthermore, the manpukkaw also relays the information to
those who have hearing problems by going to their households.
The use of interpersonal communication as an alternative medium in disseminating
information in the community is similar to the channel used by barangay health workers in
Bakun, Benguet based on the study of Bawas (2008). Interpersonal communication (such
as individual discussions, counseling sessions or group discussions and community
meetings and events) was channel in the community of Bakun used in communicating
announcements, invitations or information aside from mass media communication (such
as radio, television) and other forms of one-way communication, such as brochures, leaflets
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
and posters, visual aid and audio visual presentation and some forms of electronic
communication
Receiver. The I-Supo (adult, youth and children) and anyone who was in the vicinity
of barangay Supo served as the receiver of the communicated message even though the
message was not intended for them. The receiver could either respond or not respond to
what is being communicated.
Effect. The effect of the message disseminated depends on what was being
communicated. For instance, if the manpukkaw disseminated information that one of the
resident of Supo is missing, the receiver’s behavior and awareness is actually affected.
This corroborates the idea of Narula (2006) that communication effects can be
assessed in terms of creating awareness, knowledge, and attitude behavior change through
relationship between communication channels, targeted audience and society.
Feedback. According to Baliw-an, the feedback of the information communicated
is identified when the I-Supo respond or did not respond to these messages communicated.
For instance, when the manpukkaw announced that there will be a meeting and majority
attended, then it implied that the I-Supo heard the announcement. And accordingly, the
barangay officials received feedback when the community people complained to them
personally that they did not hear the communicated information.
The communication process of source-message-channel-receiver-effect-feedback
(SMCREF) then back to the source is what the barangay used in communicating
information for the residents of Supo.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
How the Manpukkaw is Chosen
According to Wail, the manpukkaw was chosen by the community. The manpukkaw
was elected by the I-Supo because usually the one who is elected as the chief tanod was
the one assigned to be the manpukkaw. Moreover, the salary of the chief tanod serves as
his compensation being the manpukkaw at the same time. He is not being paid separately
by the barangay.
Baliw-an further said that during elections, males were the ones who run in the
position of the chief tanod, therefore, the manpukkaw were males. In the history of the
community, no woman aspired for the position.
Furthermore, only one manpukkaw was chosen by the community. In cases that the
manpukkaw was not available due to some reasons, other barangay tanods will do the job
in disseminating information to the community.
Accordingly, the barangay tanod who will substitute the manpukkaw should have a
good modulated voice so that the community would understand him. The process in
selecting the substitute for the manpukkaw was decided and discussed by the barangay
tanods themselves. They were the ones choosing of who among them would be able to do
the job of the manpukkaw if he was not available.
Characteristics of the Manpukkaw
As to the characteristics of the manpukkaw, Baliw-an narrated that the manpukkaw
was chosen by the community; hence, the manpukkaw was expected to be of good character
such as trustworthy, responsible and respectful for the people to believe what he is
disseminating.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Ampok also noted that the manpukkaw’s responsibility was for each information to
be communicated be accurate. Also, he said that endurance in shouting is needed for the
job, especially when communicating information which needs immediate attention.
Moreover, since the voice of the manpukkaw was modulated and capable of
disseminating information to the community, it did not really need a maintenance
especially that he was using megaphone most of the times for him not to shout.
Baliw-an also said that the manpukkaw, in physical aspect, could be tall or small,
fat or thin as long as he has a good modulated voice to shout the messages in the
community. The estimated age of the manpukkaws of Supo ranges from 31-49 years old.
Also, the manpukkaw should have a good memory in order not to forget the information
being disseminated in the community.
It can also be noted that the previous and the current manpukkaw, as emphasized
by the key informants, had their own characteristics and/or distinctions in physical,
emotional and psychological aspects.
In addition, Wail explained also that males were most likely selected to be the
manpukkaw for they have good and modulated voice to shout than females who had a high
pitch tone when shouting. The female high pitch tone could irritate the listeners especially
the elders and this was agreed by the female respondents. An article of Klie (2010) in a
Speech technology magazine besides says that deeper male voices are easier for elderly
people to understand because they often suffer from high-frequency hearing loss.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Common Messages being disseminated by the Manpukkaw
According to Baliw-an, the people involved in the planning of what messages
should be shouted were the source of the message, the elders (when needed) and the
barangay officials.
Table 2 shows the common messages being communicated and the source of the
information.
Community meetings. This information is usually disseminated by the manpukkaw
when the barangay captain calls for it. Also, if there were issues or projects that the
municipal or provincial office has given to the barangays and it needed the presence of the
community for discussion, then the barangay officials will call for a meeting through
pukkaw.
Ambon. The manpukkaw usually disseminate this information when there are
reported animals or people who are missing for a day or more. This information is being
shouted any time it is needed. It is not necessary that this information will be disseminated
at night.
This information requires an immediate response from the I-Supo. Each household
must send one person to represent them in searching for the missing animal or person.
Saep. This pertains to the community’s practice in going to the Otip River to catch
fishes for them to eat. The manpukkaw usually disseminate this information during summer
times when the barangay officials and elders agreed on it.
Payas. This information refers to the bayanihan of the I-Supo in irrigating their rice
fields. This is usually disseminated during summer when the irrigation produces a
Table 2. Common Messages being communicated to the I-Supo
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
COMMON MESSAGES BEING
SOURCE
TIME
COMMUNICATED
COMMONLY
DISSEMINATED
Community Meeting. The
Barangay Officials
Night before the
manpukkaw shouts:
meeting
“Kakailyan, as bigat umapon
tako amin as dap-ay ta
mailawlawag na nagapo ad
provincial office ay pakaammo”
This means that the community
will be having a meeting
tomorrow at the dap-ay to discuss
some information from the
provincial office.
Ambon. The manpukkaw shouts:
Immediate relatives
Anytime when the
of the missing person person is reported
“Kakailyan, Intako ambonen si(
missing
name of person) tay mapukpukaw
manipud pay itay bigat ad (place
last seen)”
This means that one
representative of each household
of the community will be
searching a missing person after
they heard the pukkaw.
Saep. The manpukkaw shouts;
Barangay
night
Officials/Elders/
“As bigat saep”
Community
This means that the community
will be going to the Otip river
tomorrow to catch fishes.
Ganap. The manpukkaw shouts:
Barangay officials
night
“As bigat ganap”
This means that the community
will be having bayanihan.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Table 2…continued
COMMON MESSAGES BEING
SOURCE
TIME
COMMUNICATED
COMMONLY
DISSEMINATED
Payas. The manpukkaw shouts: Leaders of the
night
farmers association
“As bigat payas”
in the community
This means that the community
will be having bayanihan for
the irrigation of their rice
plantations tomorrow.
Billete.The manpukkaw shouts: Relatives of the
night
person to be wed
Maawis kayo ay kakailyan as
kasar da (names of person to be
wed) ad (place of the wedding)
This means that everyone is
invited to attend the wedding of
(names of person to be wed) at
(place of the wedding).
small amount of water for the rice plants. The source of this message is from the leaders of
the farmer’s organization in the community.
Billete. This refers to information being disseminated if there are wedding
invitations from other barangays or from the community itself. I-Supo who wants to attend
the celebration may respond to this information by attending the event. This is usually
communicated through pukkaw to the community any night before the wedding day.
Moreover, other information being disseminated are community picnic, seminars
and information concerning the community.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Perceived Advantages and Disadvantages of Pukkaw
Advantages. According to Manzano Ampok, a resident of Supo, said that pukkaw
is the best way to inform the community since it is what the community is familiar with so
it is more preferred to be used. Pukkaw is a one shot way in disseminating information.
Moreover, there were values observed in using the practice like unity, oneness, and
harmony of the I-Supo. Ampok said that these values were gained for the pukkaw serves
as the medium where every member of the community were being informed of what was
happening and what is to happen in their barangay. The residents were involved in the
activities of their barangay which strengthens their relationship with other community
members.
According to Alicia Cadao-as, a resident of Supo, pukkaw is also advantageous
because it is free, no money will be spent in disseminating information, and it is only the
effort of the manpukkaw that matters.
Wail also said that pukkaw is advantageous for those who are illiterate in the
community for they could hear what was being communicated dissimilar if the barangay
officials posts notices around the community. If the officials will posts any
announcements, the illiterate residents cannot read it. He added that there are instances that
children might also destroy these posted notices and the community will not be able read
and be informed, so the best way to communicate information to the I-Supo was the
pukkaw.
This corroborates with the study of Meyer (2005) on the nature of information, and
the effective use of information in rural development in Africa. Meyer proved the
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
importance of oral communication in acquiring information for most of the rural people in
Africa were illiterate.
Meyer (2005) on his study held that in almost all rural communities, town criers
and their activities are noticeable. They use wooden or metal gongs or drums to stir up the
people and deliver their messages orally. The African rural population is mostly illiterate,
and they get information this way at no cost. This oral exchange of information indicates
that rural dwellers may be able to relate to information exchanged in the way they are
accustomed to (Meyer, 2005).
Disadvantages. Ampok noted that pukkaw is good but it is disadvantageous for
those who have hearing problems because they cannot hear the information being
disseminated. To address this, manpukkaw will be going to the households of these people
to personally tell the information.
Gabat Lam-ang, a resident of Supo, similarly said that pukkaw is inconvenient to
the sleeping people especially that pukkaw is usually done at night. Pukkaw can wake up a
sleeping individual in the community, he added.
Perceived Issues and Problems in Using Pukkaw
According to the respondents, there were no issues and problems in the delivery of
message since the manpukkaw is shouting the messages repeatedly nine times around the
community to ensure that each and everyone will hear and understand the information.
Furthermore, the language used is their own dialect so there is no reason to misunderstand
the messages.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
Moreover, Cadao-as said that after the pukkaw, she was chatting to her neighbors
to further gain or expand more information about the message being communicated to
them.
The respondents said that there were no issues and problems they encountered with
regards to the accuracy of messages because they explained that the manpukkaw will be
having a monetary penalty if he will be shouting inaccurate information.
Lam-ang explained that the penalty given to the manpukkaw when he
communicates inaccurate information depends on what extent is its inaccuracy. Further, he
added that the inaccuracy of messages is being checked if they respond to the information
communicated to them and realized that it is not accurate. Moreover, if the sources of the
message complain about the wrong information relayed by the mapukkaw, the source
usually relay to the community that the information disseminated had an error. The
manpukkaw will then be penalized depending on the degree of inaccuracy of the
information delivered.
Transmission of Pukkaw to the Younger Generation
The key informants said that the practice of pukkaw is being transferred to the
younger generation through the observation of the youth themselves, unless these youth
ask the elders on how it is being performed. Wail added that their children were being
exposed with the practice since the pukkaw is being heard by anyone. Through constant
hearing, Wail said that their children were actually learning the process of how pukkaw is
being done.
Moreover, on the side of the manpukkaw, he learned the practice more through
deliberate instruction. At first, he was instructed by those who were previous manpukkaw
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
or those knowledgeable of pukkaw on where to shout, how many times, and how many
directions until he became familiar with it.
Nevertheless, the youth-respondents indicated that they are learning the pukkaw
because they are involved in the practice being a receiver of the information communicated
by the manpukkaw, too. Marvy Gorio, a youth and a resident of Supo, said that he was still
young when the pukkaw is being used in the community and along the way he learned how,
when, where it is being done. Gorio also observed that the pukkaw is a good medium used
in disseminating information in their barangay. However, he lamented that this practice
may vanish for the number of household and people in their community is increasing, so,
the pukkaw might not be applicable in the future.
Nevertheless, Baliw-an said that pukkaw would never be forgotten because of its
good value being learned by the community like unity, oneness, and harmony. As stressed
previously, through pukkaw, the communities were being informed of events in their
community leading to harmonious relationships within their area.
Despite the immergence of modern technologies, the respondents firmly said that
they will still use pukkaw because it is a significant heritage from their forefathers.
UNESCO (2010) noted that the most important part of safeguarding oral traditions
and expressions is maintaining their every day role in society. It is also essential that
opportunities for knowledge to be passed from person-to-person survive; chances for elders
to interact with young people and pass on stories in homes and schools, for example.
Through this transmission of the practice to the younger generation, it can be said
that elders are protective of their good practices as shown on how they firmly state their
intention of passing this practice to the younger generations despite the advent of
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
technologies.
The stand of the elders strongly backs what Villalon (2011) stated that getting our
heritage to survive the ages keeps the collection of cultural markers alive that set Filipinos
apart as a unique people. Villalon (2011) added that our heritage, if properly kept, show
our future generations what our shared Filipino identity is, establishing a sense of national
pride necessary to keep us centered during the current globalization process. Therefore, it
is essential to keep the total heritage picture alive, an entire range of cultural markers
produced by Filipino culture over the ages.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary
Generally, the study aimed at documenting pukkaw as a medium of communicating
information in Supo, Tubo, Abra. Specifically, it described the processes involved in the
practice; determined how manpukkaw is being chosen by the community; characterized the
manpukkaw; determined the common messages being transmitted to the community using
pukkaw; determined the perceived advantages and disadvantages of pukkaw; determined
the issues and problems of the I-Supo in using pukkaw as a strategy in information
dissemination; and determine how the practice is transferred to the younger generation.
The study was conducted in barangay Supo, Tubo, Abra.
There were two groups who were interviewed in the study. The first were key
informants; the barangay captain, the manpukkaw and an elder who is knowledgeable of
the practice. The second were 20 residents of Supo who were knowledgeable of the practice
of pukkaw.
Pukkaw refers to the medium used by the barangay officials of Supo in
communicating information wherein a man (manpukkaw) will shout the information to be
disseminated around the community.
The following are the salient findings of the study:
1. The process of pukkaw starts in the discussion of barangay officials of the
information to be communicated and tasked the manpukkaw to disseminate the
information around the community.
2. The communication process of the execution of pukkaw actually follows the
typical communication flow which includes the six elements of communication, the
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
source (barangay officials, community members, other people outside the
community), message ( any information concerning the I-Supo), channel (pukkaw),
receiver (I-Supo), effect (awareness) and feedback (measured through evaluation
of the people whether respond or not to the communicated information).
3. The manpukkaw is being chosen by the community through election. The
one who is elected as the chief tanod is usually the one assigned to be the
manpukkaw.
4. The manpukkaw is expected to be of good character. Other than these
characters, the mapukkaw must possess a sense of responsibility since being a
manpukkaw is a noble duty.
5. The common messages being transmitted to the community using pukkaw
are community meetings, ambon, saep , ganap, payas, billete, community picnic,
seminars and other information concerning the community.
6. The perceived advantages of pukkaw were the following: a one shot way in
disseminating information; good values are observed in using the practice like
unity, oneness, and harmony of the I-Supo; and it is free, no money will be spent in
disseminating information, and it is only the effort of the manpukkaw that matters.
The perceived disadvantages of pukkaw are the following: disadvantageous for
those who have hearing problems because they cannot hear the information being
disseminated; and pukkaw is inconvenient to the sleeping people especially that pukkaw is
usually done at night. Pukkaw can wake up a sleeping individual in the community.
7. There were no issues and problems of the I-Supo in using pukkaw as a
strategy in information dissemination in terms of the delivery of message because
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
of the following reasons: the manpukkaw will be shouting the messages commonly
nine times around the community to ensure that each and every one will hear and
understand the information and the language used is their own dialect so there is no
reason to misunderstand the messages. In terms of accuracy of information being
disseminated, pukkaw is still reliable since the manpukkaw will be having a
monetary penalty if he will be shouting inaccurate information.
8. The practice of pukkaw is being transmitted to the younger generation
through observation, involvement of the youth by serving as the receiver of
messages and deliberate instruction.
Conclusions
Based on the abovementioned findings, it can therefore be deduced that:
1. The process of pukkaw follows specific process in disseminating
information, barangay officials being the lead implementers.
2. The typical process of information flow is being followed in the practice of
oral traditions like pukkaw.
3. The selection of manpukkaw follows the typical government structure of
selection with certain criteria being taken into consideration in the selection.
4. Different messages are being communicated in the community using
pukkaw from personal to community matters.
5. Pukkaw has more advantages than disadvantages; thus it is seen as a good
practice by the I-Supo and possess no problem in terms of delivery and accuracy of
messages.
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
6. The transfer of pukkaw to the younger generation of Supo is evident based
on the findings.
Recommendations
Based on the findings, the following are recommended:
1. The barangay officials should continue the practice of pukkaw as it was
found out that to be it is a good and effective medium in communicating
information.
2. The barangay officials may consider institutionalizing the pukkaw as a
communication medium in disseminating information/announcements to the I-
Supo.
3. Related study must also be conducted in some areas of Tubo and Abra as a
whole who still practice pukkaw as a medium in communicating information to
check its differences in terms of the process being done.
4. The communication process in each of the process of pukkaw may also be
studied for further understanding of the oral tradition.
5. Documentation of more oral traditions is strongly recommended in different
areas of Abra and Cordillera as a whole since many of these are still being practiced
by different indigenous groups in the region
Documenting Oral Tradition: Pukkaw as a Medium of Communication Information in
Supo, Tubo, Abra.| CALBAYAN, ELIZABETH TODIANO. APRIL 2012
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