Thursday, December 10, 2009

Significant Facts About Human Development

Fundamental facts about human development...

1.Early foundations are critical.
2.Maturatin and lerning play important role in development.
3.Development follows a definite and predictable pattern.
4.All individuals are different.
5.Each phase of development has a characteritic 'pattern of behavior."
6.Each phase of development has hazards.
7.Development is aided by stimulation.
8.Development is affected by cultural changes.
9.There is social expectation for every stage of development.
10.There are traditional beliefs about people for all ages.

Development is a lifelong process beginning at conception and ending at death. The life span is arbitrarily divided into segment,with each segment being part of a whole. It is divided into:

1. pre-natal period- from conception to birth
2. infancy - from birth to end of second week
3. babyhood- from end of second week to end of the second year
4. early childhood from two to six years.
5. late childhood - from six to ten or twelve years
6. puberty - from ten to twelve or thirteen or fourteen
7. adolescence - from thirteen or fourteen to eighteen years
8. early adulthood - from eighteen to thirty five years
9. middle adulthood -from thirty five to sixty five years
10. late adulthood or senescence - from sixty-five years to death.

Havighurst's Developmental Tasks During the Life Span (Hurlock, 1982)

1. Babyhood
2. Early Childhood
3. Late Childhood
4. Adolescence
5. Early Adulthood
6. Middle Age
7. Old Age

Assignment:
List at least five Filipino traditional beliefs about people of all ages. Gather these information by asking adolescents,adults, and old people of both age.

25 comments:

  1. hi studs... yes you can post here your assignments, dont forget to indicate full name

    ReplyDelete
  2. Developmental Task Theory
    (Robert Havighurst: teachable moments)
    Infancy - Early Childhood (birth to 5 years)
    Middle Childhood (6 to 12 years )
    Adolescence (13 to 18 years)
    Early adulthood (19 to 29 years)
    Middle Adulthood (30-60 years)
    Later Maturity (60>)
    The idea of "developmental task" is generally credited to the work of Robert Havighurst who indicates that the concept was developed through the work in the 1930s and 40s of Frank, Zachary, Prescott, and Tyron. Others elaborated and were influenced by the work of Erik Erikson in the theory of psychosocial development. Havighurst states:
    "The developmental-task concept occupies middle ground between two opposed theories of education: the theory of freedom—that the child will develop best if left as free as possible, and the theory of constraint—that the child must learn to become a worthy, responsible adult through restraints imposed by his society. A developmental task is midway between an individual need and societal demand. It assumes an active learner interacting with an active social environment" (1971, p. vi). http://nongae.gsnu.ac.kr/~bkkim/won/won_117.html
    The Developmental Task Concept
    From examining the changes in your own life span you can see that critical tasks arise at certain times in our lives. Mastery of these tasks is satisfying and encourages us to go on to new challenges. Difficulty with them slows progress toward future accomplishments and goals. As a mechanism for understanding the changes that occur during the life span.

    Robert Havighurst(1952, 1972, 1982) has identified critical developmental tasks that occur throughout the life span. Although our interpretations of these tasks naturally change over the years and with new research findings. Havighurst's developmental tasks offer lasting testimony to the belief that we continue to develop throughout our lives.

    Havinghurst (1972) defines a developmental task as one that arises at a certain period in our lives, the successful achievement of which leads to happiness and success with later tasks; while leads to unhappiness, social disapproval, and difficulty with later tasks. Havighurst uses lightly different age groupings, but the basic divisions are quite similar to those used in this book. He identifies three sources of developmental tasks (Havighurst, 1972)
    • Tasks that arise from physical maturation. For example, learning to walk, talk, and behave acceptably with the opposite sex during adolescence; adjusting to menopause during middle age
    • Tasks that from personal sources. For example, those that emerge from the maturing personality and take the form of personal values and aspirations, such as learning the necessary skills for job success.
    • Tasks that have their source in the pressures of society. For example, learning to read or learning the role of a responsible citizen.

    ReplyDelete
  3. According to our biopsychosocial model, the first source corresponds to the "bio" part of the model, the second to the "psycho," and the third to the "social" aspect. Havighurst has identified six major age periods:

    • infancy and early childhood (0-5 years),
    • middle childhood (6-12 years)
    • adolescence (13-18 years),
    • early adulthood (19-29 years),
    • middle adulthood (30-60 years), and
    • later maturity (61+).
    Table presents typical developmental tasks for each of these periods.
    The developmental tasks concept has a long and rich tradition. Its acceptance has been partly due to a recognition of sensitive periods in our lives and partly due to the practical nature of Havighurst's tasks. Knowing that a youngster of a certain age is encountering one of the tasks of that period (learning an appropriate sex role) helps adults to understand a child's behavior and establish an environment that helps the child to master the tasks. Another good example is that of acquiring personal independence, an important task for the middle childhood period. Youngsters test authority during this phase and, if teachers and parents realize that this is a nomal, even necessary phase of development, they react differently than if they see it as a personal challenge(Hetherington and Parke, 1986)
    For example, note Havighurst's developmental tasks for middle adulthood, one of which is a parent's need to help children become happy and responsible adults. Adults occasionally find it hard to "let go" od their children. They want to keep their children with them far beyond any reasonable time. For their own good, as well as that of their children. Once they do, they can enter a happy time in their own lives if husbands and wives are not only spouses but friends and partners as well.

    Havighurst is not alone in the importance he places on the developmental task concept (Cole, 1986; Goetting, 1986; Cristante & Lucca, 1987; Cangemi and Kowalski, 1987). For example, Goetting (1986) has examined the developmental tasks of siblings and identified those that last a lifetime, such as companionship and emotional support. Other tasks seem to be related to a particular stage in the life cycle, such as caretaking during childhood and later the care of elderly parents.

    Identifying and mastering developmental tasks help us to understand the way change affects our lives. Another way to understand life span changes is to identify those needs that must be satisfied if personal goals are to be achieved. To help you recognize the role that needs play in our lives, let's examine the work of Abraham Maslow and his needs hierarchy.

    Developmental Tasks of Infancy and Early Childhood:

    1. Learning to walk.
    2. Learning to take solid foods
    3. Learning to talk
    4. Learning to control the elimination of body wastes
    5. Learning sex differences and sexual modesty
    6. Forming concepts and learning language to describe social and physical reality.
    7. Getting ready to read

    Ages birth to 6-12
    1. Learning physical skills necessary for ordinary games.
    2. Building wholesome attitudes toward oneself as a growing organism
    3. Learning to get along with age-mates
    4. Learning an appropriate masculine or feminine social role
    5. Developing fundamental skills in reading, writing, and calculating
    6. Developing concepts necessary for everyday living.
    7. Developing conscience, morality, and a scale of values
    8. Achieving personal independence
    9. Developing attitudes toward social groups and institutions
    Developmental Tasks of Adolescence:

    ReplyDelete
  4. Ages birth to 12-18

    1. Achieving new and more mature relations with age-mates of both sexes
    2. Achieving a masculine or feminine social role
    3. Accepting one's physique and using the body effectively
    4. Achieving emotional independence of parents and other adults
    5. Preparing for marriage and family life Preparing for an economic career
    6. Acquiring a set of values and an ethical system as a guide to behavior; developing an ideology
    7. Desiring and achieving socially responsible behavior

    Developmental Tasks of Early Adulthood

    1. Selecting a mate
    2. Achieving a masculine or feminine social role
    3. Learning to live with a marriage partner
    4. Starting a family
    5. Rearing children
    6. Managing a home
    7. Getting started in an occupation
    8. Taking on civic responsibility
    9. Finding a congenial social group
    Super” Vocational Development Stages
    1. Growth B-14 Development of Abilities, Interests, Needs Associated with Self-Concept
    2. Exploration 15-24 Tentative Plans, Choices Narrowed not Finalized
    3. Establishment 25-44 Stable Career Identity
    4. Maintenance 45-64 Small Adjustments
    5. Decline 65 + Reduced Productivity and Retirement

    Super” Adolescent Attitudes and Competencies (Vocational Maturity)
    1. Oriented to Vocational Choice? Knows choices need to be made and emotionally engaged.
    2. Information and Planning? Has information and engages in long term planning including educational plans.
    3. Consistent Vocational Preferences? Has stable vocational goals and plans.
    4. Vocationally Independent? Makes decisions independently
    5. Wise Decisions? Decisions fit aptitude, ability, resources

    ReplyDelete
  5. e culture of the Philippines reflects the complexity of the history of the Philippines through the blending of several diverse traditional Malay[1] heritage mixed with Spanish [2], American and other Asian cultures.

    Pre-Hispanic, and non-Christian Philippine cultures are derived from several indigenous traditions of the Austronesian primitive tribes called Malayo-Polynesian. The prehistoric Philippine Mythology and Philippine indigenous culture was later influenced by the Malayo-Polynesian cultures of Oceania, accompanied by a mixture of Western-Christianity, Eastern-Islamic, Hinduism and Buddhism tradition.

    Spanish colonization in the Philippines lasted from 1565 to 1898. Most of that time the islands were governed from Mexico and later directly from Spain. As a result, there is a significant amount of Spanish and Mexican influence in Philippine customs and traditions. Hispanic influences are visible in traditional Philippine folk music and dance, cuisine, festivities, religion, and language, though usually integrated with other influences. The most visible example of this are the Spanish names of Filipinos, which were given through a tax law (see: Alphabetical Catalog of Surnames), the thousands of Spanish loanwords in native languages such as Tagalog and Cebuano, and the majority Catholic religion.

    Later, the Philippines was a territory of the United States from 1898 until 1946. American influences are evident in the use of the English language, and in contemporary pop culture, such as fast-food, music, film and basketball.

    Other Asian ethnic groups such as the Chinese and Japanese have been settling in the Philippines since the colonial period and their influence is also present in the popularity of gambling games such mahjong, jueteng, Filipino martial arts and other Asian cuisine.

    Muslim Filipinos living in the Philippines also celebrate their own customs and traditions. These groups follow a Philippine Islamic culture, and other Muslim recreation such as the Kali, Kulintang and Gamelan, are used by Islamic groups in the southern islands of Mindanao and Sulu archipelago.

    ReplyDelete
  6. Here are some beliefs:

    Early Childhood
    A shift from a highly indulgent to a more authoritarian parental stance occurs as the child approaches school age, which is when it is believed that children develop isip, or thoughts. Particularly after the child is weaned, older brothers, sisters, relatives, and neighborhood children become substitutes for the mother's constant attention. Older children, regardless of their sex, are expected to help with household chores and to care for younger siblings. The younger child, in turn, must learn to conform to family expectations of respect for elders and obedience to authority, adults, parents, older siblings, and other substitute caregivers. The child is further expected to know the difference between good and bad behavior and is subject to various discipline practices (PAPEP, 1982).
    Discipline in traditional Pilipino homes depends a great deal on appeals to duties and obligations of family members based on their respective roles.... Children are disciplined by spanking, hitting, scolding, embarrassment through teasing, or reprimanding for being walang hiya (shameless, thoughtless, or insensitive), bastos (crude), walang utang na loob (ungrateful), or for being a source of shame to the family. (Santos, 1983, p. 141). Traditionally, the mother is the chief disciplinarian because she typically spends more time with the children and therefore finds more occasions calling for punishment. The father tends to punish the children less frequently, in part because of their recognition of his absolute authority (Santos, 1983).
    Among those behaviors that are more severely punished or condemned are sibling directed aggression, as well as hostility toward kinship group members. Teasing serves as a means of limit setting and controlling or suppressing anger and hostility; it also is an outlet for anger and an acceptable substitute for overt aggression and direct criticism. Children are encouraged to subordinate their personal interests and competitive behaviors for the sake of cooperation and maintaining family harmony and smooth interpersonal relationships. Modesty, politeness, respect, and patience are consistently encouraged in daily behavior (PAPEP, 1982).

    ReplyDelete
  7. Stricter parental authority and guidance thus foster mutual dependency and loyalty throughout the Pilipino child's transitional socialization experiences during the preschool period. In fact, earlier surveys conducted in the Philippines have indicated that "obedience to parents" is one of the highest ranked child rearing values, second only to "trust in God" (Church, 1986). Such expectations and corresponding practices condition the child to abide by the previously described traditional values (e.g., being socially sensitive and considerate; anticipating the needs of others; reciprocating when receiving a favor; using pleasant, correct, and euphemistic language; avoiding aggression, confrontation, discourtesy, shame, criticism, or embarrassment). As the child reaches school age, he or she has typically developed a strong sense of family responsibility and further understands the traditional rules and values that govern interpersonal relationships (Anderson, 1983).
    Death
    Traditional beliefs about death and dying among Filipinos are interrelated with the various religious orientations that were described in the previous section. The principal denominations that account for nearly 95% of the Philippine population are Catholicism, Protestantism, and Islam. Beliefs about death and dying correspond to each of these major religions that have been extensively detailed in theological literature.
    Although the vast majority of native Filipinos are Roman Catholic, their funerary customs differ somewhat from those of the West. Essentially, the "grieving process" is less private and mournful. For example, it is not unusual for a passing traveler to be invited to a wake before the burial. Wakes are well attended, and the mood may be anything but somber. Expressions of fond remembrance are accompanied by eating, drinking, card games, and music. Such parties are repeated annually on All Saints' Day (November 1) when family and friends meet at the cemetery for an all night vigil. In rural areas, funeral processions pass through the streets, with family and friends following the hearse while passersby toss money (Harper and Fullerton, 1994.

    ReplyDelete
  8. janice joan P. Tago
    BEE - 1
    1. Mga Sanggol (Infants)

    *

    Kapag ang sanggol ay madalas hinahawakan ang kanyang mga paa, ibig sabihin ay gusto na niya ng kapatid na babae o lalaki. (If a baby often holds his feet, it means that he wants a younger brother or sister.)
    1. Pagbubuntis (Pregnancy)

    *

    Kapag ang tiyan ng babae ay patulis ang hugis, ang kanyang magiging anak ay lalaki; kapag bilog, ang kanyang magiging anak ay babae. (If a pregnant woman's abdomen is pointed, her baby will be a boy; if it is round, the baby will be a girl.)
    #

    Ang isang bisita ay hindi dapat umalis ng isang bahay habang ang pamilya doon ay kumakain pa, dahil ang pagbubukas ng pinto ay magiging sanhi ng pagkawala ng lahat ng magandang swerte ng pamilya. (A guest should not leave the house while the family is eating because opening the doors will let out all the family's good fortune.)
    Kapag Gabi Na (When Night Falls)

    *

    Umiyak ka sa gabi upang ikaw masaya sa kinabukasan. (Cry at night and you will be happy tomorrow.)
    *

    Huwag kang magsuklay ng iyong buhok sa gabi dahil baka ikaw ay maging kalbo, ulila, balo. Subalit kung kailangang suklayin mo ang iyong buhok sa gabi, kagatin mo muna ang dulo ng suklay. (Don't comb your hair at night, lest you become bald, orphaned, or widowed. But if you must comb at night, bite the tip of the comb first.)

    The primary source of this collection is Neni Sta. Romana-Cruz's Don't Take A Bath on a Friday: Philippine Superstitions and Folk Beliefs. Manila: Tahanan Books, 1996.

    ReplyDelete
  9. Payot, Riza Jane P.
    BEE-I

    PREGNANCY AND CHILDBIRTH
    * A woman's intense craving for sour fruits, such as tamarind, green mango or orange is usually interpreted as a sign of pregnancy. The fruits that she eats provide clues to the child's appearance.

    * The pregnant woman observes a number of practices believed to insure against a painful and difficult delivery.

    * She sits on a mat and never on the bare floor, to avoid having gas pains. She always has grains of salt with her whenever she leaves the house to ward off evil spirits who may take away her unborn child. She does not go outside the house at night with her hair down lest she have a snake delivered along with her baby. She is forbidden to sit on the stairway as this is a position associated with difficult delivery. When cooking, she must thrust the bigger pieces of firewood into the fire before the smaller pieces, a practice said to ensure a normal delivery.

    * On the sixth month of pregnancy, the mother's dreams, her physical and emotional state, the food she eats, and the fetal position are taken as indications of the child's sex.

    ReplyDelete
  10. .....CONTINUATION....

    Only a select few are allowed inside the house while the woman is in labor. These are the mangilot (midwife), the husband, his parents and the couple's other children, if any. This is because of the belief that the presence of unlucky people could cause a difficult delivery.

    Walking the woman around the house to empty her water bag during labor is supposed to ease childbirth. When a woman is undergoing extreme difficulty, the husband either turns the house ladder upside down or massages crushed ginger on his wife's belly.

    A conceiving woman should not take her fancy on pictures, dolls and flowers so that the child will not become dumb or on images of saints because the child will not be able to stand but will only be rolling on the bed or floor. If a conceiving woman takes fancy on a pitcher-type water pump, her child will be hare-lipped, and if she eats twin bananas, she will give birth to twins. If she is fond on reading music books, her child is likely to become a musician. Likewise, the newborn is likely to become an accountant or a businessman if the conceiving woman has a liking for books on mathematics.

    A woman expecting a baby should not lie across the width of the bed or by the doorway because she may have difficulty in delivery. She should not take a bath in the evening because she may bloat. She should not eat the liver or head of chicken lest the child will become stubborn. As soon as the baby is born, he is wrapped with the clothes of either parent. The child is said to become closer to the parent whose clothes he was wrapped with. The newborn child is also made to use old clothes so that when he grows he will not be fond of wearing new clothes which depicts extravagance. The use of a folded newspaper as a pillow for the newborn is supposed to make him intelligent.

    The washing of clothes and the mat used during delivery is done only during the day with proper ceremony. The clothes must not be washed in the shallow part of the river where the current is swift and noisy for this would make the child naughty and irritable.

    After the delivery, the anglem is made. This consists of burning twisted rugs placed in an earthen jar called bak-ka to drive away evil spirits and to make the navel of the baby heal faster. The neonate is given ampalaya juice mixed with castor oil to expel impurities taken in while it was still in the mother's womb. The woman who has just delivered should not eat food that is spicy or that causes itch such as eggplant, bamboo shoots, and camote within the period of five to six months, gabi or aba, and peanuts up to one year. Likewise, she should not eat papaya because this makes the child agaras (suffer from thrush).

    The mother and child are made to rest in a specially inclined bed called balitang (bamboo bed). During the mother's fifteen to twenty-day rest also called the dalagan, the husband manages the household. The woman resumes her housework only after she has rested and taken a full bath.

    Ilocano mothers go through a process of inhaling smoke from medicinal incense while a bowl of hot coals warms her wounds. Called sidor, this is said to relieve the mother’s pains and reposition the displaced uterus.

    ReplyDelete
  11. Infancy

    If the kajyanak (newborn) has physical defects, he is given a hair washing rite presided over by a folk healer. If the defect is not healed, the family accepts the baby's condition and views it as a sign of good luck.

    The child's sleeping position is the subject of his parents' special attention because of certain meanings associated with each particular position. It is said that if the baby sleeps float on his belly on the floor or bed, bad luck or hardship will befall

    the family. If the baby gnashes his teeth, he is said to have parasites in his body. When the baby begins to turn around and roll, the parents are advised not to help him, for it is believed that if they do, the baby will be too dependent on them when he grows up. It is usually at the end of the fourteenth month when the baby is considered strong enough and allowed to walk by himself.

    Adolescence

    Pubescence for the girl comes at age eleven when most girls begin to menstruate. Some of the taboos which girls observe during menstruation include: eating sour fruit which may cause blood clotting and menstrual cramps; taking a bath or carrying heavy objects which may cause matipdan (sudden stop of menstrual flow) which may lead to insanity or death. Girl at this stage are also asked to sit on the 3rd step of the stairs so that she will have only three days of menstruation.

    Boys aged thirteen to twenty-one voluntarily submit themselves to kugit (circumcision) by the local specialist. The rite usually takes place near a river, a creek or a stream. The materials used are a sharp knife or blade, a wooden mold made from a stripped guava branch, guava brew and coconut palm scrapings. Like the pubescent girl, the circumcised boy discards his childish games and pranks for more adult pursuits.

    Courtship

    Courtship begins with a series of casual conversations and visits to the girl's home where the boy gets to know the girl and her family. Long courtships are expected to give both parties a chance to be sure about their own feelings for each other. The boy sends love letters to the girl regularly as constant reminders and declarations of a willingness to continue the amorous pursuit. The harana (serenade) is also one way of expressing love. The boy asks a group of friends to join him, on a moonlit night, in waking up his beloved maiden with love songs.

    The relationship, once formalized, is carried out with utmost discretion. The girl is expected to remain modest and chaste. Tradition strongly requires that the woman maintain her virginity until marriage. Otherwise, she will have to face such grave consequences as being ostracized by the community or disowned by her family. Sex education comes in the form of stories read and told by older folk.

    ReplyDelete
  12. Marriage

    Panagasawa or marriage to the Ilocano is but a reaffirmation of the man and woman's gasat (fate). It is considered a sacred partnership which lasts until the death of either partner.

    Once the couple decide to marry, the boy informs the girl's parents about their plans. This announcement is known as the panagpudno. Approval is sought from the boy's parents since they usually spend for the wedding and provide for the dowry. When both families agree, the date of the wedding is set either by consulting the planetano (an almanac which lists all good or bad days for all activities), or by communicating through the billeta, a letter sent from the boy to the girl by a messenger. The response is also sent through the same messenger.

    It is during the palalian, a meeting between both families held in the girl's home, that the sab-ong, the sagut, the parawad and the other details of the wedding are discussed. The purpose of the sab-ong (dowry) is to provide the couple with something to start their married life. It may consist of a piece of land or enough money to buy some land. The sagut is the amount of money needed for the bridal trousseau. Borrowing a wedding gown is taboo for the Ilocano. It is regarded as a grave insult to the families of the betrothed. The sagut provided the basis for the Ilocano boast that "the Ilocano groom always dresses his bride from head to foot." The parawad is given by the groom to the bride's mother as a token of appreciation for properly bringing up her daughter. The sab-ong is presented during the albasya, a long, elaborate ceremony held the day before the wedding.

    It is a taboo for a bride to fit in the bridal gown before the wedding because this brings bad luck or misfortune to the couple. It is also taboo for the bride and bridegroom to ride in the same vehicle in going to church for the wedding because this portends bad luck. Care must be taken by the groom when giving the aras (several one peso coins) to the bride during the wedding ceremony. The dropping of even only one coin brings bad luck. Only one matchstick should be used to light the candle of the groom and bride. Those candle burns faster is believed to die ahead. The veil sponsors should pin the veil very well, for there is a belief that a veil that falls augurs an unsuccessful married life.

    On the sinadag (eve of the wedding), another ceremony, the saka, is held. In the saka, either at the boy's house or at the convent, the couple are ritually introduced to their sponsors and prospective in-laws. The highlight of the ceremony is the couple's public declaration of love for each other.

    ReplyDelete
  13. ....continuation....

    As a rule , all Ilocano weddings must be held in church. After the ceremony, all proceed to the groom's residence for the padaya. The padaya is a lavish wedding feast which also serves as an occasion for the renewal of family ties and loyalties. This practice enhances community life with the involvement of the neighbors in all the preparations. The reception is a ritual in itself as all participants observe a certain decorum that clearly illustrates the Ilocano respect for tradition.

    After the wedding ceremony, when the bride and bridegroom arrive at the latter's house, an old maid waiting at the foot of the stairs hands them lighted candles. Care should be taken to have these candles lighted when being carried to the altar inside the house otherwise, one of the couple will die young. The parents of the newlyweds secretly advice their respective son or daughter to go up the stairs ahead of the other. Reaching the top flight first symbolized authority in the family. Groom is beaten in this race, he becomes ander di saya ("henpecked).

    If the Upon reaching the place where the reception is to be held, both the bride and the groom are required to enter the house together as a sign of maintaining the balance of authority in the home and to guarantee equal longevity. Lunch for the newlyweds begins with a dish of boiled mungo beans, a symbol of fertility. The bride and groom take turns feeding each other in a series of pleas which ends in a touching show of love for each other. A highlight of the celebration is the tuptupac or the bitor. These rituals involve the giving of cash to the newlyweds by their visitors. The gifts to the bride and groom are given and counted separately to determine the economic capability of both families. After counting, the money is handed to the groom who hands it over to his wife for safekeeping.

    The last ritual for the day is the mangik-ikamen in which an old man and an old woman present the dal-lot (wedding song). The theme of the dal-lot is the ups and downs as well as the do's and don’ts of married life.

    A day after the wedding, three rites are held. These are the atang, an offering given to the spirits of the departed kinsmen and posing and mangatogangan whereby the groom turns over his personal belongings to the bride.

    ReplyDelete
  14. Death and Burial

    To the Ilocanos, gasat (fate) detemines their life on earth. Death to them means the fulfillment of destiny, the inevitable. It is because of this Ilocano view of death that they are better able to bear the passing away of their loved ones with courage and fortitude.

    The Ilocanos have traditionally believed that most of man's illnesses are caused by spirits. Even accidents have often been attributed to the supernatural, to spirits that could either be the aswang (witch) or the mannamay (sorcerer).

    Death is often preceded by omens such as a black butterfly which enters a house at night or during an eclipse. When a person is dying, an old woman is usually called in to pray and attend to him. Sometimes, a coconut shell is placed under the dying man's bed so that everyone in the room may hear the angel and the devil fighting for possession of the man's soul. When a man dies, an atong (burning piece of wood) is placed in front of the gate of his house. This announces a death in the family to spirits and the living alike. The fire is left burning for the duration of the wake.

    If relatives are being awaited, the corpse is embalmed for an extended wake. Members of the household are expected to refrain from working for the duration of the wake. Those keeping vigil recount all the good deeds of the deceased before the group. In some towns, the family hires the services of a mandung-aw, who provides the wailing and lamenting during the wake. Family members also do this to express their grief anguish, and pain. The presence of young men and women at the vigil prevents the spirits of the preternatural world from stealing the corpse.

    Chores that are tabooed during the wake include cleaning or sweeping the house. It is believed that another member of the bereaved family will follow soon if this belief is not observed. Taking a bath or rubbing the skin with isiso (stone) will cause scabbies. Taking a bath in the house where the dead lies in state is prohibited. Meeting and seeing visitors to the door and accompanying them to the door when leaving are taboo.

    With the belief that there is life after death, the clothes and other paraphernalia are buried with the dead. This is also done so that the soul will not come back for his precious possessions. However, if something is forgotten and someone in the neighborhood dies, a relative will place the remaining precious belonging of their deceased to the dead relative.

    Likewise, there are also food taboos like eating maninggay (horse-radish) whose leaves easily fall off and sour food or snails called bisukol. Violation of these means death to another member of the bereaved family.

    ReplyDelete
  15. ....continuation....

    Before the funeral, the dead man's kin perform the mano (kissing of the hand). Each family member pays his last respects by kissing the dead man's hand or by lifting the hand briefly to his forehead. After the mano, the women cover their faces and heads with black veils.

    Before the coffin is taken out of the house, a rooster or a hen, depending upon the sex of the decease, is beheaded and thrown out into the yard opposite the stairs. The sacrificial animal precedes the dead in the beyond, ensuring his safe passage and announcing his arrival. After this, the coffin is brought out of the house. The pallbearers are cautioned against having the coffin touch any part of the house lest another death occur in the family. Rice is strewn all over the coffin for good luck. The coffin bearers also guard against tarrying on the stairs, for a relative might be possessed by the dead man's soul. The doors and windows of the house are shut after the coffin is brought out to prevent the soul from disturbing those whom he left behind. These are reopened only after the funeral party returns from the cemetery.

    To show extreme grief of the bereaved family, the members wear black clothes and a manto ("lack veil) which is worn by the female members of the family. Solemn music is played during the funeral procession from the house of the dead to the church and then to the cemetery.

    After the funeral, members of the family and relatives go through the diram-os; that is, they wash their faces and upper limbs with a basin of basi in which some coins were immersed to ward off the spell of the evil spirit. The following day, immediate relatives have the golgol (hair shampoo) in the river to wash away any. To show extreme grief of the bereaved family, the members wear black clothes and a manto (black veil) which is worn by the female members of the family. Solemn music is played during the funeral procession from the house of the dead to the church and then to the cemetery.

    After the funeral, members of the family and relatives go through the diram-os; that is, they wash their faces and upper limbs with a basin of basi in which some coins were immersed to ward off the spell of the evil spirit. The following day, immediate relatives have the golgol (hair shampoo) in the river to wash away any power of the spirit of the dead. This is followed by the offering of niniogan (a kind of rice cake), basi, buyo, and tobacco.

    Every night for nine nights, a lualo (prayer) is offered for the dead. On the ninth night, an umras is prepared. On a table are placed 12 plates full of native cakes and delicacies like patupat, linapet; busi, kaskaron, baduyca; and two fried chickens. These should stay the whole night to be distributed the following morning to the leader of the novena prayer and to those who assisted in preparing the umras. On the ninth day is the pamisa (feast). Before the pamisa, the leader of the group offers a spoonful each of the cooked foods on the altar. The pamisa is again held to commemorate the one-month and the one-year death anniversaries. On the first year anniversary of the dead is the waksi marking the termination of the mourning as symbolized by the lifting of the black dress.

    In spite of the influence of modernization, traditional beliefs still persist among the Ilocanos. These play an important role in keeping family relationship as well as community relationship intact.

    ReplyDelete
  16. Mam, I aleady pause my assignments!!!!!!!
    God Blez u always!

    ReplyDelete
  17. A shift from a highly indulgent to a more authoritarian parental stance occurs as the child approaches school age, which is when it is believed that children develop isip, or thoughts. Particularly after the child is weaned, older brothers, sisters, relatives, and neighborhood children become substitutes for the mother's constant attention. Older children, regardless of their sex, are expected to help with household chores and to care for younger siblings. The younger child, in turn, must learn to conform to family expectations of respect for elders and obedience to authority, adults, parents, older siblings, and other substitute caregivers. The child is further expected to know the difference between good and bad behavior and is subject to various discipline practices.Discipline in traditional Pilipino homes depends a great deal on appeals to duties and obligations of family members based on their respective roles.... Children are disciplined by spanking, hitting, scolding, embarrassment through teasing, or reprimanding for being walang hiya (shameless, thoughtless, or insensitive), bastos (crude), walang utang na loob (ungrateful), or for being a source of shame to the family. (Santos, 1983, p. 141). Traditionally, the mother is the chief disciplinarian because she typically spends more time with the children and therefore finds more occasions calling for punishment. The father tends to punish the children less frequently, in part because of their recognition of his absolute authority (Santos, 1983). Stricter parental authority and guidance thus foster mutual dependency and loyalty throughout the Pilipino child's transitional socialization experiences during the preschool period. In fact, earlier surveys conducted in the Philippines have indicated that "obedience to parents" is one of the highest ranked child rearing values, second only to "trust in God" (Church, 1986). Such expectations and corresponding practices condition the child to abide by the previously described traditional values (e.g., being socially sensitive and considerate; anticipating the needs of others; reciprocating when receiving a favor; using pleasant, correct, and euphemistic language; avoiding aggression, confrontation, discourtesy, shame, criticism, or embarrassment). As the child reaches school age, he or she has typically developed a strong sense of family responsibility and further understands the traditional rules and values that govern interpersonal relationships (Anderson, 1983).

    ReplyDelete
  18. Traditional Belief

    * Among many primitive peoples and among civilized peoples in ancient time, before the dawn of Christianity, it was a common practice:

    1. to put prematurely born infants to death at birth.

    2. to put them in mountainside, with other detective, and allow them to perish.

    * Premature infants are likely to be overprotected. That why it is a disadvantage from the start.

    ReplyDelete
  19. according to my mom and lola there are so many traditional beliefs among all ages here are some examples:
    1)a thread must be put on baby's forehead if he or she has hicups.
    2) wash your 1st blood flow on your face so that you can get rid on your pimples.
    3) jump over a lemongrass so that your blood will not smell bad.
    4)twins must not be married at the same time so that badluck will not happen

    ReplyDelete
  20. i'm glad you posted here what your lola and mom believed... can you find here some explanation or basis?

    ReplyDelete
  21. ma'am...good evening....just dropping by to check if you have posted that "something new" that you've said that time in our class.hehehe...not yet pa pala...too early po ako...

    ..i will again visit this site tomorrow to check if you had posted it already...
    ....good night ma'am...have a blessed and bountiful life!!!!!

    ReplyDelete
  22. hello ma'am silian here...

    i thought naa na new nga na post..

    hmmm visit lang ko tomorrow ma'am...

    GOD Bless yah!

    ReplyDelete
  23. hi maam gud eve... i jaz visit here 2 see f there's already an assignment... la man diay.. gudnyt maam.. 8's me jennifer mapalo.

    ReplyDelete