IOER INTERNATIONAL MULTIDISCIPLINARY RESEARCH JOURNAL, VOL. 4, NO.

2, JUNE 2022

MGA HITABO SA PAGPALAWOD: THE ETHNOCLIMATOLOGY AMONG

FISHERFOLKS OF GIGANTES ISLANDS, PHILIPPINES
BON ERIC ARCEO BESONIA, Ed.D.
https://orcid.org/: 0000-0002-8709-8359
[email protected]
Northern Iloilo State University, Estancia, Iloilo, Philippines
DOI: https://doi.org/10.54476/9840566

ABSTRACT

To understand the weather is one of the significant tasks in any fishing activity; this is to save lives and
protect properties. This ethnoclimatological study explored the culture-based knowledge of fisherfolks in
predicting weather conditions using nature signs and indicators, the practices upon their prognoses, and
the natural phenomenon they encountered. Thirty fisherfolks from Gigantes Island, Carles, Iloilo,
Philippines (11° 35′ 39′′ N, 123° 20′ 11′′ E) participated in the interview, observation, and focus group
discussion. Themes were identified using Creswell’s (2012) steps for data analysis and were triangulated.
Results revealed that fisherfolks use wind, clouds, mountains' appearance, the scent of mud, and burned
cogon grass to determine weather conditions. They believed that fishing is relative to weather. While
venturing the sea, they encountered natural phenomena such as Pugada and typhoons, which put their
lives and properties in danger. Hence, fishing in safe settings is dependent on the state of nature, which
requires fundamental knowledge and practices. Thus, government and non-government organizations
may uncover indigenous knowledge and practices in weather forecasting, evaluate their efficacy, and
integrate them into natural disaster management systems to create a holistic program that addresses the
long-term future of the fisherfolks.

Keywords: Ethnoclimatology, Fisherfolks, Indigenous Knowledge, Natural Phenomena, Practices,

Weather Forecasting

INTRODUCTION dependent on the accurate interpretation of signs

(Bonny & Anju, 2019), which developed through
Rural and coastal communities are dependent experience, skills, and understanding of people
on weather conditions, specifically the agri-fishery over cohorts (Alvesa et al., 2018; Bonny & Anju,
sectors. Fisherfolks are in peril as a result of 2019). Understanding and predicting changes in
inclement weather and risky events. With the weather are essential for them, whose livelihoods
climate changes, oceanic storms and cyclones are rely directly on it. They observe climatic changes
inevitable to upsurge in frequency and intensity which influence their livelihood decisions
(Mendelsohn et al. 2012). (Balehegn et. al., 2019). Thus, traditional
Indigenous knowledge is critical in assisting forecasting remains the most convenient and
local efforts to prognosis and understanding global reasonable basis for weather and climate data
climate variability (Radeny et al., 2019). They (Balehegn et al., 2019) and can only be utilized for
primarily used atmospheric and astronomic temporary predictions and not for a long-term
conditions (Bonny & Anju, 2019) and espied bio- intermittent (Risiro et al., 2012).
physical entities (Wiston & KM, 2018) to predict the Several studies worldwide have shown the
weather. The accuracy of predictions was usefulness and importance of indigenous weather

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BESONIA, B.E.A., Mga Hitabo sa Pagpalawod: The Ethnoclimatology among Fisherfolks of Gigantes Islands,
Philippines, pp. 151 - 159
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forecasting. In the agricultural sector, it is used for METHODOLOGY
decision-making in farming and lessening
susceptibility to environmental threats (Chand et This ethnographic study explored the
al., 2014; Diona et al., 2020; Losloso et al., 2020; ethnoclimatologic knowledge, practice, and
Cinco et al., 2020; Balehegn et al., 2019; Launio et experiences of the fisherfolks in Gigantes Islands,
al., 2020), predict weather condition (Bonny & Carles, Iloilo, Philippines. According to DePoy &
Anju, 2019; Nkuba et al., 2020), envisage the Gitlin (2016), it is a systematic approach to
agricultural season and patterns of the climate conceptualize people's and communities' culture
changes (Muguti & Maposa, 2012; Radeny et al., and belief systems.
2019), and suggest social rectitude perspectives Thirty fisherfolks were the participants of the
among farmers for interventions addressing study. They were identified through purposive
climate change (Camacho-Villa et al., 2021). Other sampling and were chosen based on nativity and
literature correlated indigenous knowledge and the number of years spent in different fishing
practices to disaster risk reduction (Quilo et al., activities. Non-residents and those with fewer than
2015; Dube & Munsaka, 2018; Mirandilla, 2020), ten years of fishing experience were not included
resiliency (Irene & Abadiano, 2017), and in the study.
prevention (Galacgac & Balisacan, 2009). In the data gathering procedure, the researcher
In fishing, studies of Idiku et al. (2020) in sought letters from the Local Government Unit
Nigeria, Risiro et al. (2012) in Zimbabwe, Jabali et (LGU), Municipal Inter-agency Taskforce, and
al. (2020) in Kenya, Salim & Monolisha (2019) in barangay officials asking permission to commerce
India, and Alves et al. (2018) in southeastern Brazil the data collection. After receiving the permission,
discovered the role and relationship of indigenous participants were identified through the assistance
knowledge to weather forecasting. In the of a key insider. They were oriented to the
Philippines, Galacgac and Balisacan (2002) processes and informed of the ethical
examined whether lore as a guide in any fishing considerations about their rights and anonymity.
operations and for self-help disaster preparedness An in-depth interview was initiated to unfold the
in Ilocos Norte. More so, Quilo et al. (2015) indigenous knowledge of the fisherfolks on the
uncovered the indigenous knowledge and nature signs and indicators in weather prediction,
practices on disaster among the Subanen their practices after prognosis, and their
community in the Zamboanga Peninsula. encountered natural phenomena while fishing. It
However, there was no documentation in the case was conducted to uncover in-depth details of
of Gigantes Islands, Carles, Iloilo, Philippines, fisherfolks' experiences and perspectives on
elucidating the ethnoclimatological knowledge, weather forecasting in a culture-based context
practice, and experiences of the fisherfolks. Thus, (Showcat & Parveen, 2017). Furthermore,
this study considered the geographical settings observation was used to gather additional details
and the different fishing activities adopted in the by employing one's senses, particularly gazing and
community. hearing, in a methodical and meaningful mode
(Smit & Onwuegbuzie, 2018). Focus group
discussion was adopted to elicit participants'
OBJECTIVES OF THE STUDY perspectives, knowledge, experiences, and
practices, which they intercommunicated while
This study aimed to unveil fisherfolks' conversing with other fisherfolks (Eeuwijk &
knowledge, practice, and experiences. Angehrn, 2017). All the gathered data were
Specifically, it sought to answer the following: 1) transcribed. It was given to the participants for
identify the nature signs and indicators in weather validation. Then, it was translated and interpreted
prediction, 2) determine the practices after the for thematic analysis.
prognoses, and 3) ascertain the encountered In the data analysis, the researcher used
natural phenomena while fishing. thematic analysis (Peterson, 2017) to determine
the themes in the interview, observation, and focus
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group discussion. It adopted the six steps of prediction was nature which was anchored on
Creswell (2012) for data analysis in qualitative transgenerational information and accumulated
research, namely: experiences.
1. prepare and arrange the data
2. read all the data comprehensively 1.1. Wind
3. commence the thorough analysis with a
coding method The participants considered the behavior of the
4. make a description as well as wind in predicting the weather condition before
classifications or themes for analysis going fishing. They observed its direction whether
5. advance how the description and themes it favored inclement or not. Some of them living
are represented in the qualitative narrative near the mountainside used biotic indicators such
6. create interpretation or meaning as trees to determine the movement of the wind.
They also believed that if a strong wind struck in
Results were given to the participants to the morning, it followed terrible weather. However,
assess the veracity of the results. They confirmed it symbolized clemency for the following day when
that the identified themes reflected their it struck in the afternoon onwards. Also, they
ethnoclimatologic knowledge, practice, and monitored the two (2) monsoons,
experiences. namely Habagat (Southwest monsoon)
and Amihan (Northeast monsoon), which dictated
RESULTS AND DISCUSSION the wind pattern. During the season of Habagat,
when the wind altered its pattern, it connoted good
1. Nature Signs and Indicators of Fisherfolks in weather conditions. It was similar to when the wind
the Prognoses of Weather Condition of Salatan (a west wind) struck during the
Amihan season.
Traditional weather forecasting is done by
monitoring atmospheric, biological, and astronomic 1.2. Cloud Formation, Color, and its Distance
conditions and relief characteristics over short and
long periods (Irumva et al., 2021). It entails Participants considered cloud formation in
knowledge based on the accumulated experience determining the weather condition. The existence
of the observer who has lived for a long time. of cumulonimbus in the sky manifested rain.
Weather and other climatic factors must be However, it possibly depended on its volume and
understood, predicted, and anticipated for pastoral density. In terms of color, darker clouds symbolized
communities whose livelihoods are dependent on heavy rain, while lighter ones meant clemency and
them because they influence their livelihood unlikely. When the clouds were white or dirty white,
choices (Balehegn et al., 2019). Accordingly, the it did not impede rain; dark clouds did. Also, in the
progression in technology in weather forecasting is case of the appearance of clouds, they calculated
of great help to the participants' lives, as it provides their distance to the mountains. If it was near, there
fast, accurate, and reliable information. was a greater chance of rainfall.
Nevertheless, not all of them have the resources On the other hand, it would not rain if it was far.
such as television, radio, and mobile phones. Most This indicator was one of the factors in fishing, for
of them are average and low earners. They prefer it brought coldness and ambiguous vision. Hence,
to prioritize the needs of their family rather to participants did not pay attention to this in a few
purchase those technologies. cases because clouds were contingent on the
Subsequently, their reference was word of wind.
mouth from their neighbors, colleagues, friends,
and relatives (Otolo, 2015). As a result, participants 1.3. Appearance of Mountains
used their indigenous knowledge in determining
weather conditions to guide them in deciding Participants believed that inclement weather
whether to go fishing or not. The basis of their could be forecasted when there was a clear vision
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BESONIA, B.E.A., Mga Hitabo sa Pagpalawod: The Ethnoclimatology among Fisherfolks of Gigantes Islands,
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of mountains far from the islands. Mount Sibuyan However, some participants did not go during
of Romblon could not be seen regularly due to its inclemency and preferred to stay in their respective
proximity. Its distance rounded off to 123 km. It was homes. They did not force themselves to dive into
symbolically associated with days of storms or the sea, for they considered their safety and the
typhoons when it appeared. Therefore, they security of their fishing materials. It was rooted in
secured their fishing boats and stocked enough the incidents of some fisherfolks who tried to fish
goods since they could not fish. despite the lousy weather, which resulted in deaths
and injuries (Idiku et al., 2020). Others found
1.4. The Smell of Mud and Burned Cogon alternatives to earn income, such as driving
Grass motorcycles and kaingin (swidden). They
expressed, "If the weather was inclement, we do
Another indicator was the smell of the mud and not force to go fishing, just like one of the families
burned cogon grass. Participants encountered who fished despite the bad weather condition. It
these while they went to their fishing sites. They resulted in the loss of his children. During the whole
believed that there was an impending storm ahead year, not all the time, it is stormy. It has clemency."
once they perceived these. It was usually followed On the other hand, some participants went
by a Pugada, a native term for a sudden change of fishing despite the danger. Most of them are low
weather that brought strong wind and waves and earners and merely dependent on the sea. They
sometimes heavy rain. Their options were to go had no other sources of income since the
back home or travel fast to reach their destination community had limited livelihood opportunities.
before it came. Their experience and exposure were enough to
compensate for the risks brought by inclement
2. Practice of Fisherfolks upon the weather. So, they gone fishing in the nearest sites
Prognoses of Weather Condition but did not go further. They took what was needed
for the day and eventually went home. They
2.1. Weather is relative to fishing uttered, "If we do not fish, we have nothing to feed
our family. We do not have other jobs. We have no
Fishing at sea is regarded as the world's most choice. Nevertheless, sometimes, we fish near the
dangerous activity (Smith & Basurto, 2019). seashore when the weather is not good. We get
Fisherfolks who risked their lives at sea deserved what is needed, which can make us survive in one
a better life, while the reality is frequently different day."
(Suresh et al., 2018). In their fishing efforts and
collecting information for their livelihoods, they 3. Natural Phenomena Faced by the
encountered several difficulties and problems Fisherfolks
(Davis, 2012; Otolo, 2015). One of which was the
weather condition that hindered their voyage. It Fisherfolks are highly vulnerable to severe
became a significant consideration in deciding weather occurrences at sea (Malakar et al., 2018),
(Chand et al., 2014) whether to fish or not. It was making fishing the most perilous line of
part of their culture to observe early in the morning employment, especially for traditional fisherfolks
and use indicators for their prediction. It was the (Suresh et al., 2018), who rely on what the sea has
routine of the fisherfolks in the community. After the to provide. They are especially vulnerable due to
initial prognosis, they went to the seashore for the unpredictable nature of the movement of water
confirmation. When they observed that there was and storm surges in the open sea lane and tidal
no weather disturbance, they went fishing. They variations, and flooding in the absence of rain in
explored different sites and even traveled far their communities (Ancheta et al., 2019).
places to catch more. They mouthed, "When there Natural catastrophes are a significant issue for
is good weather, we fished. It is the source of our Southeast Asian countries due to their
daily needs. Sometimes, we go to other places to geographical location, and their effects can already
catch more." be seen in many regions. Disaster threats mainly
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impact the properties and lives of coastal residents. outriggers loosen. My boat sinks. In order for me to
The Philippines, with over 7,100 islands and go home, I get those and put them back.
36,289 kilometers of coastline, is very vulnerable Sometimes, it is fearful."
to natural disasters (Yoshioka et al., 2021). It is On the other hand, participants who used
specifically vulnerable to natural risks such as motor boats were not excluded. Since it brought
cyclones, flooding, rainfall-induced erosion, sea- heavy rains and waves, it watered the engine and
level rise, and severe weather occurrences malfunctioned. This caused them to drift in
because it is an archipelagic country close to the dangerous places, especially when they reached
sea (Bernardo, 2015). While fishing for several the shoreline with big rocks. To cope, they used
years, the participants agreed on these themes. their indigenous risk management, such as using
They were exposed to various natural phenomena pads to navigate in a safer direction. They
at sea, which resulted in accidents, deaths, and mouthed, "Pugada does not choose any boats.
property destruction. Even with the engine, it brought troubles because
of the strong wind and waves."
3.1. Pugada
3.2. Typhoon
The commonly encountered natural
phenomenon of the participants was Pugada. It A typhoon was one of the natural disasters
was a native term for a sudden change of weather encountered by the participants while fishing. It
that brought strong wind, waves, and rain. They resulted in the deaths of people and the destruction
could not predetermine it before diving into the sea. of property. It happened when they forced
However, they identified it when heavy clouds and themselves to fish despite the warning given by the
a strong wind were approaching, sometimes with a concerned authorities and even in the forecast
tornado. Most of them experienced this while broadcast on different media. They paid no
traveling to their fishing sites or during and after attention to the announcement because they
fishing. They rushed to get their fishing materials, preferred to rely on what they understood about
including their catch, and went home. Others would weather forecasting and ignore scientific
wait to calm down since it did not last long and predictions. Their deep relationship over their
continued fishing. These were their usual response culture resulted in a series of unforeseen events.
which they anchored on their experiences, Like the case of one of the participants, his two
teaching from their elders, and sharing from other brothers and his father were nowhere to be found.
fisherfolks. They said, "We have experienced According to him, the whole crew knew an
Pugada many times. We do not know when it will incoming typhoon. However, they perceived the
take place since it appeared quickly. We can do normality of the wind, sea, and clouds which made
nothing but get our materials and go home. It is them dive into the sea. They were stranded
difficult to be stricken in the middle of the sea." because the engine was wet and could not be
However, this phenomenon was dangerous started during the hit of the typhoon. Their boat
and destructive, especially for participants who shipwrecked and caused others to separate from
were using small Bangka (Banca) boats (locally one another. Those who survived stayed in the
known as baroto) and Paraw boats. These boats floating shipwrecked boat for four days and four
were traditional, non-engine, and used pads nights until they were rescued in Masbate. One of
and layag (triangular clothes, mats, or plastic) to them explained, "My two brothers and my father
operate. Since both boats used light materials, it died. I was young when it happened. I could not
was vulnerable to shipwreck during Pugada. even remember the name of the typhoon. We did
The layag of paraw boats blocked the passage of not expect it to happen because it was just
the wind, which fell when struck. Outriggers of both gustiness. Because of it, I do not go if there is
boats loosened the nylon rope because of the inclement weather."
waves. This resulted in its separation from the main The community's beliefs have nothing to do
hull. One of them said, "Because of Pugada, my with scientific weather prediction. Its goal is not to
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obliterate the preserved culture and replace it with alternative sources of income urge fishermen to go
knowledge based solely on science. It fills in the fishing. Additionally, many of the catastrophes
gaps and uses technology to deliver accurate, could have been avoided if local authorities had to
precise, and up-to-date prognoses to warn early follow the Philippine Atmospheric, Geophysical,
and avoid sea mishaps. However, due to the and Astronomical Services Administration's (PAG-
typhoon's dynamic nature, there are times when ASA) consistent campaign of warnings.
the forecast does not match the actual weather.
Other participants fished since they had not seen RECOMMENDATION
any danger signs. As a result, one of them
experienced the wrath of a typhoon where his Fisherfolks are particularly vulnerable to
paraw boat was shipwrecked. He tried to fold severe weather events at sea. Hence, community-
his layag, but it was too late when strong wind and specific advisories directing residents not to fish
big waves struck him. He spent three days in the during such situations can significantly lessen the
middle of the sea. To survive, he ate stale fish and risk to their lives and property.
drank the salty water until he reached the Government and non-government
neighboring island and asked for help. He organizations can help by uncovering indigenous
expressed, "Sometimes, the forecast on the radio knowledge and practices in weather forecasting,
is different from what is happening here. I have to evaluating their efficacy, and integrating them into
go fishing because I have to feed my family. I natural disaster management systems to create a
cannot do anything, or else my family will starve." holistic program that addresses the future of the
fisherfolks.
CONCLUSION Indigenous practices and knowledge are
disregarded, resulting in the demise of these
Fishing in safe settings is dependent on the systems and traditions. Thus, it is critical to
state of nature, which requires fundamental advocate for this culture and equip indigenous
knowledge and practices. It helps to prevent the people with the necessary skills to ensure the long-
loss of lives and the destruction of properties. term preservation of their knowledge.
Hence, fisherfolk observe the wind, the clouds, the Moreover, scientific and indigenous
appearance of the mountains, and the smell of mud knowledge can coexist in which scientific
and burned cogon grass as signs and indicators in explanations assist indigenous traditions.
the prognoses of weather conditions to make Consequently, recognizing, preserving, and
crucial decisions. It enables them to address disseminating traditional knowledge can help to
challenges, most significantly extreme weather improve harmony between humans and nature and
variations. This observation is based on standard ensure global sustainability.
fishing traditions and permits the compilation of
precise knowledge, which is used to make Acknowledgments
forecasts and assess changes along the coast.
Furthermore, fishing traditions have grown The researcher would like to thank
locally, passed down from generation to Northern Iloilo State University for the funding and
generation, and honed over many years of support in the success of this undertaking.
experience. However, this cultural knowledge and
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