Republic of the Philippines

CATANDUANES STATE UNIVERSITY

Virac, Catanduanes

Research and Development Services

BALUTIN MO AKO NG HIWAGA NG IYONG PAGMAMAHAL: THE

PHENOMENOLOGY OF PAGSHA-SHARON DURING SOCIAL
GATHERINGS IN CATANDUANES ISLAND, PHILIPPINES

By

JOVERT R. BALUNSAY

A Research Paper
Submitted to the
RESEARCH AND DEVELOPMENT SERVICIES
Catanduanes State University
Virac, Catanduanes
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FORMAT FOR RESEARCH PROPOSAL

A. BASIC INFORMATION

I. Research Title: BALUTIN MO AKO NG HIWAGA NG IYONG PAGMAMAHAL:

THE PHENOMENOLOGY OF PAGSHA-SHARON DURING SOCIAL
GATHERINGS IN CATANDUANES ISLAND, PHILIPPINES

II. Proponents:

Lead Proponent: Dr. Jovert R. Balunsay

Co-Proponents: None

III. Total Research Cost: 50,000.00

IV. Duration of Research: June to December 2023
V. Priority Research Area: Research Thrust 5: Catandunganon history, culture,
and heritage

B. TECHNICAL DESCRIPTION/PROPOSAL PROPER

I. Abstract

This research investigates the cultural phenomenon of "Pagsa-Sharon" in

Catanduanes, Philippines, a unique practice involving the sharing of wrapped items

during social gatherings. Through an ethnographic approach, the study explores the

multifaceted aspects of Pagsa-Sharon, examining the various practices, traditions, and

underlying values associated with this cultural phenomenon. With the help of 24

identified participants who were selected with the use of purposive sampling.

Qualifications of the participants include 1. A Catandunganon; 2. At least 21 years old;

and, 3. An observer of the practice. Data were gathered through an in-depth interview,

observation, and actual attendance to social gatherings. The investigation identified

specific practices observed during fiestas, weddings, Christenings, and other events,

shedding light on the meticulous preparations, roles, and interactions involved in the
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Pagsa-Sharon process. Practices such as reciprocal invitations, designated roles for

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guests, and the distribution of leftovers to absent relatives unveil the intricate social

dynamics and interconnectedness within the community. Furthermore, the research

uncovers the diverse functions of Pagsa-Sharon, ranging from the distribution of protein

in the community during fiestas to its role in strengthening bonds between relatives and

friends. The study also highlights the implications of Pagsa-Sharon, such as avoiding

food waste, serving as a form of payment to event helpers, and even providing laughter

during parties. The findings reveal a rich enumeration of Filipino values reflected in

Pagsa-Sharon, including a sense of gratitude, bayanihan, camaraderie, and

thoughtfulness. The positive values outweigh negative ones, emphasizing the cultural

richness and positivity embedded in this communal practice. In conclusion, the study

contributes to a deeper understanding of the cultural significance of Pagsa-Sharon in

Catanduanes, offering insights into its functions, values, and implications. The research

recommends further exploration of this cultural phenomenon to enhance cultural

awareness, community dynamics, and event planning, fostering inclusivity and

understanding within the community.

Keywords: Social Gatherings, Material Culture, Beliefs, Practices, Values

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II. Background of the study:

Food culture in the Philippines has a rich and diverse history that has

evolved over centuries, starting from the pre-colonial era up until the present day. Even

in the pre-colonial era, the concept of "pagsa-sharon" or taking out food during social

gatherings existed, reflecting the Filipino value of hospitality and the aversion to

wasting food. The Filipino diet during this era was primarily composed of rice, fish,

and other agricultural products, and during feasts and communal gatherings, hosts

would prepare more food than needed to ensure guests could take some home as a

gesture of appreciation.

When the Spanish colonizers arrived in the 16th century, they introduced

new ingredients and cooking techniques, but the practice of "pagsa-sharon" persisted.

Amidst the influence of Christianity, communal meals, like the "Noche Buena" during

Christmas, exemplified the spirit of sharing and giving, with hosts ensuring that guests

would not leave empty-handed.

The American occupation in the early 20th century brought fast-food chains

and processed foods to the urban areas. However, even with these changes, the Filipino

tradition of "pagsa-sharon" remained intact in rural regions, where traditional dishes

were still prepared in abundance during gatherings, and guests were encouraged to take

home leftovers to avoid food wastage.

The Japanese occupation during World War II further emphasized

resourcefulness, and "pagsa-sharon" took on greater importance. With limited food

supplies, Filipinos relied on communal support and shared whatever little they had

during gatherings, strengthening the spirit of solidarity.

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In the modern era, as the Philippines experienced a blending of traditional

and modern culinary practices, the "pagsa-sharon" phenomenon continued to play a

significant role. Local food scenes witnessed the rise of food markets, fusion

restaurants, and a growing interest in farm-to-table concepts, all of which embraced the

Filipino value of sharing and avoiding food waste.

Today, "pagsa-sharon" remains an essential aspect of Filipino food culture.

Whether in traditional family gatherings, festivals, or community celebrations, hosts

still prepare more food than necessary to ensure that guests can take some home. This

practice reflects the enduring spirit of Filipino hospitality and camaraderie, with an

emphasis on communal bonding through food sharing.

Social gatherings in the Philippines also play an important role in maintaining

and strengthening social ties. They are a way for people to reconnect with relatives,

friends, and neighbors and to build new relationships. In many cases, social gatherings

are also occasions for settling disputes or reconciling differences.

Catanduanes is an island province located in the Bicol Region of the Philippines.

The province is known for its rich culture and tradition, which is reflected in its

observance of fiestas and other social gatherings. One of the most popular festivals in

Catanduanes is the Abaca Festival, which is celebrated every first week of May. This

festival is a celebration of the province's main agricultural product, abaca, and features

a variety of activities, including street dancing, sports competitions, and a trade fair

showcasing abaca products.

Aside from the Abaca Festival, many towns in Catanduanes also have their own

patron saint fiestas, which are celebrated with religious processions, feasting, and other
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forms of entertainment. These fiestas provide an opportunity for people to come

together, celebrate, and strengthen social ties.

Social gatherings in Catanduanes also include weddings, birthdays, and other

special occasions. In many cases, these events are celebrated with a big feast and lots

of entertainment, such as music and dance performances. Guests are treated with

warmth and hospitality, and they often bring gifts or offerings to the hosts as a sign of

gratitude.

Overall, fiestas and social gatherings are an important part of the culture and

tradition of Catanduanes. They provide an opportunity for people to come together,

celebrate their heritage, and strengthen social ties.

In Catanduanes, when there is a social gathering, there is also pagsa-Sharon o

taking out of foods by the guests and guest’s guests. Taking out food is a common

practice during social gatherings in Catanduanes. It is a way for guests to bring home

some of the delicious food that was served during the event, as a sign of gratitude and

appreciation.

In many social gatherings, hosts prepare an abundance of food, often more than

enough to feed all the guests. Taking out food is a way for guests to enjoy the food at a

later time and to share it with their family and friends who were unable to attend the

event.

Taking out food during social gatherings in Catanduanes is also seen as a way

of promoting the culture of sharing and generosity. It is a way for hosts to show their

generosity and hospitality by providing their guests with an abundance of food, and for

guests to reciprocate this generosity by taking home some of the food to share with
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However, the practice of taking out food during social gatherings in

Catanduanes has also faced some challenges in recent years. For example, some people

may take more than their fair share of food, leaving less for other guests. Others may

take advantage of the practice of taking out food by taking more food than they need,

leading to wastage.

To address these issues, some hosts may implement guidelines or rules for

taking out food during social gatherings. This may include limiting the amount of food

that can be taken out or providing containers for guests to use to ensure that they take

only what they need. Even salads like buko and macaroni salads are put to small plastic

containers rather than big serving bowls and plates.

Overall, taking out food during social gatherings is a common practice in

Catanduanes that reflects the culture of sharing and generosity. It is a way for guests to

enjoy the food served during the event and to share it with others, and it plays an

important role in strengthening social ties and building relationships in the community.

III. Statement of the Problem

This paper entitles The Phenomenology of Pagsha-Sharon during Social

Gatherings in Catanduanes Island, Philippines aims to describe the lived

experience of nagha-sharon and nagpapa-sharon during gatherings in the province

of Catanduanes. Specifically, this will answer the following questions:

1. What are the cultural aspects of pagsa-Sharon in Catanduanes,

in terms of:

a. material culture
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b. beliefs

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c. practices

2. What are the functions of pagsa-Sharon phenomenon in the lives

of Catandunganons?

3. What Filipino values are reflected in the pagsha-Sharon practice

in Catanduanes?

IV. Expected Output:

The main output of this study is a research paper that describes the lived

experiences of Nagsha-Sharon and Nagpapa-Sharon during gatherings in Catanduanes

Island. The paper includes a detailed analysis of the reasons why Catandunganons

observe this practice, the benefits they receive from it, and the Filipino values reflected

in the Pagsa-Sharon practice.

This could also contribute to the understanding of the cultural practices and

traditions of the Filipino people, particularly in the province of Catanduanes. The

findings of the study may also serve as a basis for future research on the topic. In

addition, the output of the study may be useful for policy-makers, local government

units, and other organizations working to promote and preserve Filipino culture and

traditions. It could also serve as a valuable resource for individuals who are interested

in learning more about the Pagsa-Sharon practice and other cultural practices in the

Philippines.

Specifically, this paper has the following outputs:

1. Publication. The researcher has written a publishable article version of the

research paper. The publishable paper will be submitted to refutable journals

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for possible publication.

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2. Product. This research paper will be converted to a book form and will be

utilized as an instructional material in teaching subjects connected to

literature and culture.

3. Patent/Copyright. The book version of this study will be submitted to the

University Intellectual Property Rights and Commercialization Office for

processing its copyright registration to the National Library of the

Philippines.

V. Significance of the study:

This study is beneficial to the following:

Students. This study can provide a deeper understanding of the cultural practices

and traditions of Filipinos, particularly in the province of Catanduanes. It can be used

as a reference for students who are studying social sciences, anthropology, and other

related fields.

Teachers. The findings of this study can be used as a teaching tool to promote

cultural awareness and appreciation among students. Teachers can use the information

gathered to develop lesson plans and activities that highlight the importance of Pagsa-

Sharon and other cultural practices in the Philippines.

Parents. The study can help parents understand the significance of Pagsa-Sharon

and other cultural practices in the Philippines. They can use this knowledge to pass

down these traditions to their children and help preserve their cultural heritage.

Fiesta or party-goers. The study can provide a better understanding of the

significance of Pagsa-Sharon and other cultural practices during fiestas and other social
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gatherings. This can help fiesta or party-goers appreciate the meaning and importance

of these traditions.

Church. The study can provide insight into the role of the church in the

observance of Pagsa-Sharon and other cultural practices. It can also help church leaders

and members understand how they can support and preserve these traditions.

Elders. This study can serve as a reminder of the importance of passing down

cultural traditions to younger generations. It can also provide a platform for elders to

share their experiences and knowledge of Pagsa-Sharon and other cultural practices.

Local officials. The findings of the study can be used to promote and preserve

cultural practices in the community. Local officials can use this information to develop

policies and programs that support the preservation and promotion of cultural heritage.

Culture advocates. This study can be used as a tool to advocate for the

preservation and promotion of cultural practices in the Philippines. It can help raise

awareness of the importance of cultural heritage and the need to protect it for future

generations.

Future researchers. The study can serve as a basis for future research on Pagsa-

Sharon and other cultural practices in the Philippines. It can help guide future research

and provide a foundation for further exploration of this topic.

College and University Research Agenda. This research on "pagsa-Sharon"

aligns with one of the objectives of the College of Humanities and Social Sciences. The

analysis of the cultural aspects, functions, and values associated with pagsa-Sharon

offers valuable insights into this cultural practice. It also demonstrates that the

Catandunganon possess a rich and vibrant culture that emphasizes camaraderie,

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thoughtfulness, sharing, and generosity.

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SDG Goals. The study on "pagsa-Sharon," including its cultural aspects,

functions, and values, highlights one of the Sustainable Development Goals related to

education. This research offers insights into the spirit of sharing and giving, which can

serve as a foundation for teaching culture and values to students.

VI. Review of Literature/Study:

Feasting and Sharing of Foods during Social Gatherings

One study worth mentioning is "The Feast of the Sacrifice: Ethnicity, Religion,

and the Tradition of Sharing among Muslims in the Southern Philippines" by Patricio

N. Abinales and Donna J. Amoroso. This research delves into the Muslim tradition of

"Pag-Pag," where food is shared among Muslims during the Eid al-Adha, also known

as the Feast of the Sacrifice. The study emphasizes the cultural significance of food

sharing during this religious celebration and how it reinforces social bonds and ethnic

and religious identities.

Another notable work is "Food, Feasts, and Sociality in the Philippines" by

Krishna Sen. This study explores the role of food and feasting in Filipino social life,

investigating various cultural practices and traditions related to communal eating. It

sheds light on the importance of food sharing in building relationships, expressing

hospitality, and creating a sense of community among Filipinos.

"Kapwa: The Self in the Other—Worldviews and Lifestyles of Filipino Culture-

Bearers" by Katrin de Guia and Joan Honoridez is a book that discusses the concept of

"kapwa" in Filipino culture, emphasizing the interconnectedness and shared identity

among individuals. It touches on how this concept influences Filipino traditions of

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hospitality and food sharing during gatherings and celebrations.

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Virgilio S. Almario's "Feasting, Fasting, and Philippine Culture" is another

valuable work that explores various aspects of Philippine culture, including traditional

feasting practices. The book delves into the historical and cultural significance of

communal eating, the symbolism of certain dishes, and the importance of food sharing

in Filipino social life.

Additionally, "From Ethnic Food to Feast: Eating Among Filipinos" by Doreen

Fernandez provides deeper insights into the cultural meanings of food and feasting in

the Philippines. The work examines various aspects of Filipino cuisine and the social

dynamics of sharing food during gatherings and celebrations.

Collectively, these studies underscore the enduring importance of feasting and

sharing in Filipino culture. The tradition of sharing food during social gatherings and

celebrations, including practices like "pagsa-sharon," has been deeply embedded in

Filipino identity and social life throughout history. The literature demonstrates that

these practices not only serve to nourish the body but also play a vital role in nurturing

relationships, fostering a sense of community, and reinforcing cultural values and

traditions among Filipinos.

Gift Economy Theory

Gift economy theory, proposed by French sociologist Marcel Mauss in his

influential work "The Gift: Forms and Functions of Exchange in Archaic Societies"

(1925), explores the role of gift-giving in traditional societies. Mauss argued that gift

exchange is not simply an economic transaction but a complex social phenomenon with

symbolic and cultural significance. In gift economies, giving and receiving gifts
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establish and reinforce social bonds, obligations, and reciprocal relationships between

individuals and groups.

Relating gift economy theory to the topic of feasting and food sharing in

Filipino culture, we can see strong parallels. In traditional Filipino society, food sharing

during feasting events embodies the principles of gift exchange outlined by Mauss.

Here's how they relate:

1. Obligation and Reciprocity. In gift economies, giving a gift creates a sense

of obligation for the receiver to reciprocate the gesture in the future. Similarly, when a

host prepares and shares food during a feast, the act creates a social obligation for the

guests to reciprocate in some way, either by inviting the host to their own gathering or

by assisting the host in their future events.

2. Social Cohesion and Solidarity. Gift-giving and food sharing in feasting

events contribute to social cohesion and solidarity within the community. By sharing

food, individuals strengthen their bonds with others, fostering a sense of belonging and

mutual support.

3. Expression of Generosity and Prestige. In gift economies, giving a

valuable gift is a way to display one's generosity and social status. Similarly, in Filipino

culture, a generous and bountiful spread of food during a feast reflects the host's

generosity and hospitality, enhancing their reputation within the community.

4. Symbolism and Ritual. In gift economies, the act of giving and receiving

gifts is often steeped in symbolism and rituals. In Filipino culture, the act of sharing

food during feasting events is not merely about nourishment but is accompanied by

cultural rituals and practices that symbolize gratitude, camaraderie, and celebration.
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5. Social and Economic Integration. Gift economies facilitate social and

economic integration within a community. In the context of feasting and food sharing,

these events often involve participation from various members of the community,

contributing to a sense of togetherness and shared identity.

By examining feasting and food sharing through the lens of gift economy

theory, we can gain a deeper understanding of the cultural significance of these

practices in Filipino society. These acts of gift-giving through food not only sustain

individuals physically but also play a vital role in maintaining social cohesion,

reinforcing social roles, and preserving cultural traditions in Filipino communities. The

practice of "pagsa-sharon" mentioned earlier, where guests are encouraged to take

home leftovers, further exemplifies the reciprocal nature of gift exchange in Filipino

feasting, as it fosters a cycle of giving and receiving, reinforcing social bonds and

communal ties.

The Potlatch Practice of the American Indians

The potlatch is a traditional practice among several Indigenous peoples of the

Pacific Northwest, particularly among American Indian tribes such as the

Kwakwaka'wakw, Haida, Tlingit, and others. The potlatch is a ceremonial event

characterized by elaborate feasting, gift-giving, and the redistribution of wealth. It is a

significant social and cultural practice that fosters community bonds, reinforces social

hierarchies, and symbolizes the wealth and status of the host.

At a potlatch, the host family or clan invites guests from neighboring communities

to partake in a grand feast that often lasts for several days. During the event, there is a
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display of elaborate dances, songs, and performances that showcase the cultural

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heritage of the participating groups. The act of giving and receiving gifts, including

valuable items and resources, is central to the potlatch ceremony.

Relating the potlatch practice to feasting and food sharing, we find several

parallels with the concepts discussed earlier:

1. Community Bonding. Like feasting and food sharing in other cultures, the

potlatch serves as a significant means of fostering community bonding. By bringing

together individuals from different tribes or clans, the potlatch reinforces social

connections, promotes mutual respect, and establishes peaceful relations among

communities.

2. Redistribution of Wealth. In the potlatch, the act of giving away valuable

gifts, including food and resources, symbolizes the host's wealth and status. This act of

redistribution also ensures that wealth is shared among community members, further

enhancing social cohesion and reducing inequalities.

Symbolism and Prestige. The potlatch is not merely an economic exchange but

a symbolic and ceremonial event. The host's generosity and ability to provide for the

guests symbolize their prestige and standing within the community. The more lavish

and abundant the feast, the higher the host's social status is perceived to be.

3. Reciprocity The potlatch is a reciprocal practice, emphasizing the principle of

giving and receiving. Guests who attend a potlatch are expected to reciprocate by

hosting their own potlatch in the future, further reinforcing social ties and obligations.

4. Cultural Expression. The potlatch is a platform for the expression and

preservation of cultural traditions. Through dance, song, and storytelling, participants

share their cultural heritage and pass down ancestral knowledge to future generations.
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In summary, the potlatch practice among American Indian tribes exemplifies the

cultural significance of feasting and food sharing in Indigenous communities. It goes

beyond mere nourishment and economic exchange; instead, it serves as a mechanism

for community bonding, wealth redistribution, and cultural expression. By engaging in

the potlatch, Indigenous peoples reinforce their social ties, maintain their cultural

identity, and demonstrate the importance of reciprocity and generosity in their societies.

Feasting of Big Man in Ifugao Province

In Ifugao province in the Philippines, feasting by the "Big Man" is a

significant social and cultural practice that plays a crucial role in reinforcing social

hierarchies and maintaining community cohesion. The "Big Man" refers to an

influential and wealthy individual within the community who holds a prominent

leadership position. The Big Man is expected to exhibit generosity and hospitality by

hosting grand feasts on various occasions, such as weddings, funerals, and other

important events.

Feasting by the Big Man is closely related to the broader concept of feasting

and food sharing in Filipino culture. Here's how it connects:

1. Status and Prestige. Feasting by the Big Man serves as a display of status

and prestige within the community. The more elaborate and abundant the feast, the

higher the Big Man's social standing is perceived to be. By providing a grand feast, the

Big Man gains respect and admiration from fellow community members.

2. Redistribution of Wealth. Just like the potlatch practice among American

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Indian tribes, feasting by the Big Man involves the redistribution of wealth. The Big
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Man often shares his resources, including food and other valuable items, with the

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community during the feast. This act of generosity reinforces social ties and helps

reduce inequalities within the community.

3. Reciprocity and Obligation. Feasting by the Big Man creates a sense of

reciprocity and obligation among community members. Those who receive the Big

Man's generosity are expected to reciprocate in some way in the future, either by hosting

their own feasts or by providing support and loyalty to the Big Man's leadership.

4. Community Cohesion. The act of feasting and food sharing during the

Big Man's events fosters community cohesion. It brings together community members,

promoting social interaction and a sense of belonging. Feasts often include communal

eating, dancing, and other cultural activities, strengthening the bonds among

participants.

5. Cultural Expression. Feasting by the Big Man is also a platform for

cultural expression. It involves traditional rituals, dances, and performances that

showcase the community's cultural heritage and reinforce their identity.

In conclusion, feasting by the Big Man in Ifugao province is an integral part

of Filipino culture, reflecting the importance of generosity, reciprocity, and social

hierarchy in the community. The practice of hosting grand feasts not only showcases

the Big Man's status but also serves as a mechanism for wealth redistribution and

community bonding. It exemplifies the cultural significance of feasting and food

sharing in Filipino societies, where communal eating and hospitality play vital roles in

maintaining social order and cultural identity.

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Generous Feasting by Roy Rapaport

Rappaport's ecological perspective suggests that rituals and symbolic practices

are not just expressions of culture but have functional roles in maintaining ecological

balance and social cohesion within a community. In this context, generous feasting can

be seen as a ritualized practice that serves multiple functions. First and foremost,

generous feasting brings people together, fostering social bonding and a sense of

community. By providing a communal space for sharing food and enjoying each other's

company, feasting can strengthen social ties and reinforce a sense of belonging within

the group.

Moreover, the act of generous feasting can also be a display of the host's

generosity and wealth, establishing their social status and leadership within the

community. In some societies, hosting lavish feasts may be a way for individuals to

gain prestige and respect from others. Additionally, generous feasting often involves

the distribution of food and resources among participants. This act of giving and

receiving can be seen as a form of wealth redistribution, promoting social equity and

reducing disparities within the community.

Furthermore, like other rituals, feasting may carry symbolic meanings and

cultural significance. It can serve as a way to mark important events, such as religious

ceremonies, rites of passage, or seasonal celebrations. The food itself may have

symbolic value, representing abundance, fertility, or the connection between humans

and the natural world. Through these symbolic elements, generous feasting reinforces

cultural values related to hospitality, sharing, and reciprocity. By practicing generosity

through feasting, individuals uphold and perpetuate cultural norms and traditions that
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promote social harmony and cohesion.

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It is essential to note that while Rappaport's ecological perspective provides

valuable insights into the functional aspects of rituals and symbolic practices, his

specific views on generous feasting are not explicitly outlined in his works. As with

any interpretation, it is essential to consider the broader context of his theories and

approach to anthropology while exploring the concept of generous feasting within

specific cultural contexts.

Philippine Fiestas and Festivals

The Philippines is a country that is known for its vibrant and colorful fiestas. These

festivals have deep cultural and historical roots that have evolved over time. In "Fiesta

as a Way of Life: The Evolution of Fiesta in the Philippines," Ileto (1993) explores the

historical and cultural roots of fiestas in the Philippines, tracing their evolution from

pre-colonial times to the present day. The author argues that fiestas serve as an integral

part of Philippine culture and identity, and that they serve as a means of expressing

community solidarity and social cohesion. Similarly, in "The Role of Festivals in the

Preservation and Promotion of Philippine Culture," Flores and Ybanez (2016) found

that festivals play a crucial role in maintaining cultural identity and that they contribute

to the development of tourism and the local economy.

The economic impact of festivals in the Philippines is also a popular topic of

research. Alampay and Quimbo (2012) conducted a study on the Ati-Atihan Festival in

Aklan, Philippines, and found that it has a significant economic impact on the local

community. Festival tourism can be a significant source of income for the local

community, and it can also help to promote cultural understanding and appreciation
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among tourists (Wong-Siy and Amora, 2017). In "Festivals as Catalysts for Local

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Development: A Case Study of the Pintados-Kasadyaan Festival in Tacloban City,

Philippines," Aguilar Jr. (2016) examined the impact of the Pintados-Kasadyaan

Festival on the development of Tacloban City and found that the festival has contributed

to the growth of the local economy, as well as the development of tourism and

infrastructure in the area.

Religious festivals in the Philippines are also an area of interest in research. Racelis

(1995) analyzed the dynamics of power and negotiation that occur during religious

festivals in the Philippines, specifically in the context of the Santo Niño Festival in

Cebu City. The author argues that while the festival serves as a tool for the

consolidation of political power, it also provides opportunities for resistance and the

negotiation of power relations among different groups in society. Tiquia (1997) studied

the role of fiestas in the exercise of power and authority in the Bicol region. Through

interviews with local officials and residents, Tiquia found that fiestas are important

venues for the expression and negotiation of power relations in Bicol communities.

Food plays a crucial role in the expression of Philippine culture and identity during

fiestas, as highlighted in "Fiesta, Faith, and Food: A Culinary Tour of the Philippines"

by Alegre and Fernandez (1997). The authors argue that food serves as a powerful

means of social bonding and community building. Finally, in "The Rituals and

Symbolism of the Philippine Festival," Santos (2012) explores the various rituals and

symbolic elements of Philippine festivals, examining the ways in which these elements

serve to express and reinforce cultural identity. The author argues that festivals are an

important means of cultural transmission, allowing for the preservation and

perpetuation of cultural traditions over time.

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In conclusion, the literature on Philippine fiestas highlights their cultural, economic,

and religious significance. Fiestas have deep roots in Philippine culture and are an

important means of expressing community solidarity and social cohesion. They also

play a crucial role in maintaining cultural identity, contributing to the development of

tourism and the local economy, and promoting cultural understanding and appreciation

among tourists. Additionally, fiestas are important venues for the expression and

negotiation of power relations in communities, and food and rituals serve as powerful

means of social bonding and cultural transmission.

The Culture of Taking Out Foods

The literature reviewed in these studies explores the culture of take-out food in the

Philippines, its significance, and the factors driving its growth. Evasco (2014) found that

the growth of the take-out food culture in the Philippines is due to the changing lifestyles

and increasing number of dual-income families. Dizon (2019) identified convenience,

affordability, and taste as significant factors that drive the consumption of take-out food.

Peralta (2019) also discussed the impact of globalization and urbanization on the growth

of fast food culture and take-out food options in the Philippines.

The studies by Lico (2017), Racelis and Zialcita (2006), Angeles (2012), and Ku

and Manalansan IV (2007) all highlight the cultural significance of take-out food in the

Philippines. Lico (2017) specifically focused on the role of take-out food in maintaining

a sense of connection to Filipino culture and identity among Filipinos living abroad.

Racelis and Zialcita (2006), Angeles (2012), and Ku and Manalansan IV (2007) argued

that taking out food reflects the values of hospitality, generosity, and communal sharing
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in Filipino culture.

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The book by Alli (2014) provides a deeper understanding of the cultural

significance of bread in the Philippines and how the practice of taking out food reflects

the Filipino value of hospitality and the importance of sharing food with others.

Overall, the literature reviewed suggests that take-out food culture in the

Philippines is a response to changing lifestyles, convenience, affordability, and

globalization. The practice of taking out food is a significant aspect of Filipino culture

that reflects the values of hospitality, generosity, and communal sharing.

Values on Different Social Gatherings

The studies presented in this literature review offer insights into the cultural and

social values that are embedded in Filipino family celebrations and festivals, as well as

the role of social gatherings in shaping behavior and identity. May Anne Mata-

Alcantara's (2018) study focused on the values and traditions in Filipino family

celebrations, arguing that these celebrations serve as important avenues for the

transmission and reinforcement of cultural and moral values. Similarly, Michelle Torres'

(2018) study on the Sinulog Festival in Cebu, Philippines found that the festival promotes

social cohesion, cultural pride, and religious devotion, which are important values in the

community. Melinda Flores' (2014) study on the Kadayawan Festival in Davao City also

highlighted the role of festivals in the expression and reinforcement of social values, as

well as in the promotion of cultural tourism.

John Michael Ponsaran's (2017) study focused on the role of interpersonal

communication in social gatherings and its reflection of Filipino values such as respect,

harmonious relationships, and collective identity. Understanding communication

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patterns during gatherings can provide insight into Filipino culture, and this

understanding may also be useful in facilitating effective communication with Filipinos.

The other studies included in this literature review explore the psychological and

social factors that influence behavior and identity during social gatherings. Piliavin,

Piliavin, and Rodin's (1979) study highlights the importance of cost and reward in

helping behavior, which may be relevant in the context of social gatherings. Arnett's

(2000) theory of emerging adulthood suggests that young adults between the ages of 18

and 25 may use social gatherings as opportunities for identity exploration and

experimentation. Wiltermuth and Heath's (2009) study on synchrony and cooperation

suggests that coordinated movements and behaviors during social gatherings may

promote social cohesion and cooperation. Finally, Tajfel and Turner's (1986) social

identity theory suggests that social gatherings may serve as opportunities for the

expression and reinforcement of social identity, which can influence behavior and

attitudes towards others. Buote et al.'s (2007) study on social support, ideological beliefs,

and social identifications among young adults also suggests that social gatherings can

provide opportunities for the development and reinforcement of social support networks,

which can in turn shape individuals' beliefs and social identities.

Overall, this literature review highlights the importance of social gatherings in the

transmission and reinforcement of cultural and social values, as well as in the

development of behavior and identity. These insights may be useful in understanding and

navigating social interactions in Filipino culture and in other cultures as well.

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Conceptual/Theoretical Framework:

Practice theory is a sociological concept that seeks to understand culture by

focusing on the everyday practices and actions of individuals and groups within a

society. It views culture not just as a set of beliefs, values, and norms but as a dynamic

and ongoing process shaped by the activities and interactions of people. In practice

theory, culture is not simply a system of abstract ideas but a living and evolving

phenomenon that is continually produced and reproduced through social practices.

The three major components of culture are material culture, non-material

culture, and practices. Material culture refers to the tangible and physical objects that

are created, used, and valued by a society. This includes things like tools, artifacts,

clothing, architecture, and technology. Non-material culture, on the other hand, consists

of the intangible aspects of culture, such as beliefs, values, norms, language, symbols,

and rituals. Practices, in the context of culture, encompass the routine actions,

behaviors, and activities that individuals engage in as part of their everyday lives.

Connecting this to the "pagsa-sharon" phenomenon in Filipino culture, practice

theory provides a lens to analyze and understand this tradition more deeply. "Pagsa-

sharon" is a practice deeply rooted in Filipino social gatherings, where hosts prepare

more food than needed and encourage guests to take home leftovers. Through this

practice, the values of hospitality, generosity, and the aversion to wasting food are

enacted and reinforced.

In the context of material culture, "pagsa-sharon" involves the physical act of

preparing and sharing food. The material objects here are the dishes, utensils, and

containers used to serve and store the food during the gathering. Non-material culture
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comes into play as well, as the practice is connected to Filipino beliefs and values

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around hospitality, community, and the importance of sharing. The act of giving and

receiving food embodies these cultural values and fosters a sense of camaraderie among

the participants.

Practice theory emphasizes that culture is not merely a static set of beliefs or

values but is continually produced and reproduced through social practices. The act of

"pagsa-sharon" is a living example of how culture is enacted and sustained through the

daily activities of individuals and communities. It is through such practices that cultural

values are embodied and transmitted from one generation to another, contributing to

the continuity and evolution of Filipino food culture.

One of the proponents of practice theory is sociologist Pierre Bourdieu. His

work on cultural sociology and the concept of habitus, which refers to the internalized

dispositions and attitudes shaped by one's social environment, aligns with the central

ideas of practice theory. Bourdieu emphasized the role of practices in reinforcing social

structures and hierarchies, and how individuals' dispositions and actions are influenced

by their cultural background and social context. In the case of "pagsa-sharon,"

Bourdieu's ideas could be applied to examine how this practice reflects and reinforces

Filipino cultural dispositions towards hospitality, community, and the value of sharing.

VII. Definition of Terms:

In this study on taking out foods during social gatherings in Catanduanes, the

following terms were operationally defined:

Beliefs. Are the accepted convictions, attitudes, and understandings held by

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individuals or a community. These are often rooted in cultural, religious, or

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philosophical frameworks and shape perceptions, decisions, and actions.

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Cultural Aspects. Refers to the tangible and intangible elements that shape the

way of life and behavior of a particular group or society. These include customs,

traditions, rituals, language, arts, and other shared expressions that contribute to the

identity and social practices of a community.

Filipino Values. Encompass the shared principles, attitudes, and ethical

standards that are integral to the Filipino culture. These values often include hospitality,

respect for elders, close family ties, bayanihan (community unity), and other cultural

ideals that guide the behavior and relationships of Filipinos.

Food Culture. Refers to the social and cultural practices related to the

production, preparation, consumption, and sharing of food.

Functions of Pagsa-Sharon. Represent the various roles and purposes served

by the cultural practice of Pagsa-Sharon in Catanduanes. These may include aspects

such as social bonding, expression of gratitude, sharing of resources, and other

functions that contribute to the significance of Pagsa-Sharon in the community.

Material Culture. Encompasses the physical artifacts, objects, and creations

produced and utilized by a society. It includes items such as clothing, tools, architecture,

technology, and any tangible expressions that reflect the values, beliefs, and practices

of a culture.

Non-Material Culture. Refers to the intangible aspects of culture, including

beliefs, values, norms, symbols, language, and social patterns. It represents the shared

ideas, knowledge, and ways of thinking that influence the behavior and interactions of

individuals within a cultural group.

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Pagsa-Sharon or Taking out foods. This term refers to the practice of taking
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home-cooked or purchased food items from social gatherings for later consumption.
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The definition of "pagsa-Sharon" also encompasses any items brought home by guests.

These may include both food and non-food items, regardless of whether they are

prepared by the hosts, and whether the initiative comes from the guests, the hosts, or

any individual present at the gathering.

Practices. Refer to the actual behaviors, actions, rituals, and customs that

individuals or groups engage in as part of their daily lives. These observable activities

are manifestations of cultural values, norms, and traditions.

Social Gatherings. Refers to events or occasions where people come together

for social interaction, such as parties, reunions, and other similar events.

Methodology:

a. Research Design.

The appropriate research design for this study on taking out foods during social

gatherings in Catanduanes would be a qualitative research design, particularly

phenomenology. Qualitative research is a type of research that seeks to understand the

meaning behind human behavior, experiences, and attitudes. It involves collecting data

through methods such as interviews, focus groups, observations, and document analysis.

In this study, the goal is to understand the attitudes, behaviors, and motivations

behind the practice of taking out foods during social gatherings in Catanduanes. By

using a qualitative research design, the researcher can gather rich and detailed data

about the experiences and perspectives of the participants. This can provide a deeper

understanding of the cultural and social factors that influence the practice of taking out
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foods, which can inform future policies and interventions. With the aid of ethnographic
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approach in research, the researcher will conduct interviews and participant

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observations to several social gatherings and settings such as fiestas, wake, parties,

reunion, and many others.

Additionally, a qualitative research design is well-suited for exploring a relatively

new or understudied phenomenon such as taking out foods during social gatherings in

Catanduanes. The open-ended nature of qualitative research allows the researcher to

uncover unexpected insights and perspectives that may not have been considered in a

quantitative study.

Overall, a qualitative research design is appropriate for this study as it allows for

an in-depth exploration of the attitudes, behaviors, and motivations related to taking out

foods during social gatherings in Catanduanes.

b. Research Site.

The research site of the study is Catanduanes and its 11 towns, Virac, Bato, San

Andres, San Miguel, Baras, Gigmoto, Bagamanoc, Viga, Panganiban, Pandan, and

Caramoran.

c. Units of analysis/source of data/sampling.

The unit of analysis in this study is the individual who participates in social

gatherings and takes out food. The sources of data for this study could include surveys,

interviews, and observation. Surveys and interviews can be used to gather information

directly from individuals who take out food during social gatherings, while observation

can provide insights into the frequency and types of foods that are taken out during

social gatherings. Other gatherings such as thesis defense, Christmas parties, padasal

will also be considered in participant observations.

In terms of sampling technique, a purposive or judgmental sampling technique may

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be appropriate for this study. The researcher may select participants who are known to

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frequently take out food during social gatherings or who are known to attend social

gatherings where taking out food is common. This can help ensure that the sample is

representative of the population of interest and can provide valuable insights into the

phenomenon under investigation.

d. Data collection/Instrumentation.

The data collection process in this study involved a combination of methods

such as surveys, interviews, and observation. Surveys were conducted to gather

information on the frequency and types of take-out foods that were commonly served

during social gatherings in Catanduanes. The survey questions were designed to elicit

responses on the specific food items, frequency, and quantity of take-out food ordered,

reasons for ordering take-out food, and any cultural or social factors that influenced the

decision to order take-out food. Interviews were conducted with 77 key informants,

such as teachers, students, house wives, event organizers or catering managers, to

gather more detailed information on the decision-making process involved in ordering

take-out food during social gatherings. The interviews were semi-structured, and the

questions focused on the organizational aspects of ordering take-out food, including the

criteria used to select the food provider, the ordering process, and the delivery and

serving of the food. Observation was also used to supplement the data collected through

surveys and interviews. Observations were made during social gatherings to document

the types of take-out foods that were served, the frequency of ordering, and any other

relevant factors that influenced the decision to order take-out food. In terms of

instrumentation, surveys were conducted using paper-based questionnaires or online

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survey tools, such as Google Forms. Interviews were recorded using audio or video

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equipment and transcribed for analysis. Observation was documented using field notes

or a video camera. Overall, the data collection instruments were designed to ensure that

the data collected were reliable, valid, and relevant to the research questions.

e. Data Processing.

Data processing is an important aspect of any research study. In this study, data

processing will involve several steps:

Data Cleaning: This involves reviewing the data collected to ensure completeness

and accuracy. Any missing or inconsistent data will be addressed at this stage.

Data Coding: Data will be coded to ensure that it is in a format that can be analyzed.

This will involve themes to the responses of informants.

Data Interpretation: The results of the data analysis will be interpreted and used

to answer the research questions.

Reporting: Finally, the findings will be reported in a clear and concise manner,

with appropriate tables, charts, and graphs to help illustrate the key findings.

f. Ethical Consideration. As part of the ethical considerations in conducting this

research, the researcher ensured that the participants voluntarily agreed to

participate in interviews, observations, and the researcher’s involvement in various

gatherings in Catanduanes. Proper protocols were followed, including obtaining

permission and approval from the Catanduanes State University administration to

conduct data gathering throughout the province via an official business travel order.

Participants were also required to sign an informed consent form (see appendix),

which provided them with information about the interview process and content.

They were informed that their responses would be solely used for research purposes.
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Furthermore, the research proposal was submitted to the university's Research

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Ethics Committee, and minor revisions were made following their comments and

suggestions.

g. Summative data collection and processing matrix

DATA SET CONSTRU SOURCE DATA- INSTRUME DATA

CTS/VARIA OF GATHERING NT PROCESS
BLES DATA TECHNIQUE ING
Cultural Material Responde Interview Interview Thematic
aspects Non-Material nts’ Guide Analysis
Practices responses

Functions Functions Responde Interview Interview Thematic

nts’ Guide Analysis
responses
Filipino Filipino Responde Interview Interview Thematic
values valuaes nts’ Guide Analysis
observed responses
during
pagsa-
Sharon

VIII. Presentation and Interpretation of Data

This section of the paper presents the gathered data and their interpretations.

After a month of data collection through interviews, observations, and participation in

gatherings in Catanduanes, the researcher discovered diverse cultural materials,

customs, and beliefs related to food wrapping during celebrations in the said province.

In this paper, it is referred to as "pagsa-Sharon."

The term "pagsa-Sharon" is a local term for the practice of wrapping food during

events such as weddings, birthdays, baptisms, and other gatherings or occasions

involving food. The next part of this paper contains the discovered cultural aspects

related to pagsa-Sharon in Catanduanes.

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Cultural aspects of pagsa-Sharon in Catanduanes, in terms of material culture

In examining the cultural landscape of Catanduanes, a province rich in traditions

and unique practices, a distinct cultural phenomenon emerges—pagsa-Sharon. This

term encapsulates the artful practice of wrapping food during various social gatherings,

marking significant life events such as weddings, birthdays, and baptisms. This section

delves into the intricate cultural aspects surrounding pagsa-Sharon in Catanduanes,

with a specific focus on its material culture. Through an exploration of tangible

artifacts, tools, and objects associated with this tradition, we seek to unravel the deeper

cultural meanings embedded in the material elements that contribute to the uniqueness

of pagsa-Sharon in this province.

In the course of my investigation, the material culture associated with pagsa-Sharon

in Catanduanes has unveiled a fascinating array of elements. Central to this exploration

are the foods themselves, meticulously prepared and artistically presented. From

sumptuous delicacies to traditional dishes, each item symbolizes not only culinary

expertise but also carries profound cultural significance. The manner in which these

foods are wrapped, the materials used, and the intricate designs applied become

essential facets of the material culture, reflecting a meticulous attention to detail and a

deep-rooted connection to local customs.

Beyond the culinary realm, the material culture extends to encompass the objects

carried home from these gatherings. Whether symbolic tokens exchanged during

celebrations or practical items imbued with sentimental value, these objects contribute

to the broader narrative of pagsa-Sharon. Furthermore, our findings illuminate the roles

of individuals involved in the practice—the creators of these culinary masterpieces, the

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recipients of the wrapped items, and the communal dynamics at play during these

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events. Understanding the roles of these key actors is crucial in comprehending the

social fabric woven through the tradition of pagsa-Sharon.

My investigation also delves into the various kinds of social gatherings where

pagsa-Sharon takes center stage. Weddings, birthdays, baptisms, and other communal

celebrations serve as the backdrop for this cultural practice. By exploring the nuanced

differences in how pagsa-Sharon is employed across diverse social contexts, I gain

valuable insights into the adaptability and versatility of this tradition within

Catanduanes' cultural tapestry. This examination of material culture sheds light not only

on the aesthetics and practicalities of pagsa-Sharon but also on its dynamic role in

fostering social bonds and preserving cultural identity.

Gathering Takeaways/ Party Favors/ Wrapped Offerings

In the vibrant tapestry of cultural celebrations, the concept of "Gathering

Takeaways," "Party Favors," or "Wrapped Offerings" adds a layer of significance to

communal events, bringing forth a tangible representation of shared joy and cultural

exchange. These meticulously prepared and artfully presented items serve as tokens of

appreciation, symbolic expressions of goodwill, and, at times, practical mementos that

transcend the immediate moment of celebration.

Gathering Takeaways/ Party Favors/ Wrapped Offerings

Food Non-Food

Cooked Uncooked Beverages Objects

Viand Non-Viand Alcoholic Plants

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Animal Food
Non-Alcoholic
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Figure 1. Party Takeaways during Social Gatherings in Catanduanes

The tradition of presenting guests with takeaways or party favors holds a

universal charm, creating a bridge between the intangible memories of an event and

tangible objects that can be cherished long after the festivities have concluded. In the

context of cultural practices such as pagsa-Sharon in Catanduanes, the act of offering

wrapped items during gatherings takes on a unique cultural resonance. This subtopic

delves into the multifaceted nature of these offerings, exploring the diverse forms they

take, the cultural symbolism they embody, and the roles they play in fostering social

connections and preserving traditions within the community. Through an examination

of Gathering Takeaways, Party Favors, or Wrapped Offerings, we embark on a journey

to uncover the layers of meaning woven into these seemingly simple yet culturally rich

tokens of celebration.

Figure 1 illustrates the research findings regarding various items associated

with the tradition of "pagsa-sharon" or the act of wrapping objects during social

gatherings. According to the responses gathered from informants, individuals attending

gatherings in Catanduanes typically bring home a variety of items, falling into the

categories of both food and non-food. Within the food category, the researcher further

classified items into cooked and uncooked foods. Cooked foods were subcategorized

into viand (ulam), non-viand (hindi ulam), and animal food. On the other hand, non-

food items brought home from parties were classified into beverages, objects, and

plants.

The research findings indicate that people in Catanduanes have a practice of

bringing home items from social gatherings, with a notable focus on both food and non-
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food items. The categorization of food items, including distinctions between cooked

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and uncooked foods, provides insight into the preferences and choices made by

attendees. Additionally, the subcategories of cooked foods shed light on the specific

types of dishes that are commonly brought home.

The classification of non-food items into beverages, objects, and plants

suggests a diverse range of party favors or souvenirs that contribute to the cultural

significance of "pagsa-sharon." These findings hint at the importance of both culinary

and non-culinary elements in the social fabric of gatherings in Catanduanes.

While a few categories feature limited examples extracted from interview

transcripts, the majority of responses predominantly fall into the categories of viand or

"ulam," non-viand, beverages, and objects. Viands are foods typically enjoyed with

rice, characterized by their salty and oily nature. Among the viand categories,

individuals participating in "pagsa-sharon" events often bring home dishes such as

menudo, caldereta, lumpia, humba, pork steak, dinuguan, beef steak, embutido, chicken

cordon bleu, fried chicken, kare-kare, bistek, lechon, adobo, paksiw, pork hamonado,

sisig, sabaw, adobong baboy, sinigang, pork chop, pininyahang manok, kinis

(alimango), paluto (hipon), buttered vegetables, afritada, chopsuey, ampalaya, fish,

escabeche, prito, inihaw, morcon, and laing.

Respondents noted a preference for bringing home viands that are considered

special or not part of their daily fare, referred to as "espesyal na ulam na hindi kinakain

sa araw-araw." Despite these viands being leftovers or remnants, commonly known as

"tira-tira o mga isidang buhin," individuals ensure that the food is dry or "walang sarsa"

to prevent spoilage. Additionally, uncooked items such as pork, chicken, fish, and

vegetables are also commonly taken home, as mentioned by other informants.

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The data reveals a significant emphasis on viands or main dishes as items

brought home from "pahsa-sharon" events. The extensive list of specific dishes

indicates a diverse culinary landscape, with a preference for savory and oily viands.

Importantly, the distinction of bringing home special viands not consumed daily

suggests a cultural significance attached to these dishes, possibly associated with

celebrations or special occasions.

Furthermore, non-viand or non-main dish items brought home by pala-sharon

include pastas, rice cakes (kakanin), desserts, and appetizers. Examples mentioned by

the informants encompass a wide range, such as suman, ibos, sinaing, atsara, santan,

cake, pancit, spaghetti, biko, graham cake, bread rolls, hotdog with marshmallows,

pizza, maja blanca, bibingka, palitaw, candy, sweetened pili nuts, puto, kakanin,

cupcake, bread, coffee jelly, buko salad, latik, balisungsong, pinurunan, yema,

chocolate, malagkit, turon, cheese, doughnut, carbonara, leche flan, kutsinta, tundog,

binanban, cassava roll, and ubod.

The data suggests that alongside viands, individuals participating in pagsa-

sharon phenomenon bring home a diverse array of non-main dish items. These items

fall into categories such as pastas, rice cakes (kakanin), desserts, and appetizers,

showcasing a rich variety of culinary choices. Complete list of non-viands as mentioned

by informants includes a wide range, such as suman, ibos, sinaing, atsara, santan, cake,

pancit, spaghetti, biko, graham cake, bread rolls, hotdog with marshmallows, pizza,

maja blanca, bibingka, palitaw, candy, sweetened pili nuts, puto, kakanin, cupcake,

bread, coffee jelly, buko salad, latik, balisungsong, pinurunan, yema, chocolate,

malagkit, turon, cheese, doughnut, carbonara, leche flan, kutsinta, tundog, binanban,
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cassava roll, and ubod. The extensive list of specific examples highlights the culinary

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diversity and complexity of the items taken home. The inclusion of traditional Filipino

delicacies (e.g., suman, ibos, biko) alongside more contemporary choices (e.g., pizza,

doughnut, chocolate) suggests a blending of traditional and modern culinary influences

in the context of these gatherings.

Regarding beverages, they can be categorized into alcoholic and non-

alcoholic options. Informants referred to alcoholic drinks using terms such as "alak,"

"wine," "lady’s drink," and "liquor," while non-alcoholic drinks were described as

including "juice," "bottled water," "soft drinks," "tetra pack juice," "solo drinks,"

"coke," and "iced tea."

The data illustrates a clear distinction between two main categories of

beverages—alcoholic and non-alcoholic. The terms used by informants to describe

alcoholic drinks suggest a variety of options, including traditional terms like "alak" and

more refined choices like "wine" and "lady’s drink." This indicates a spectrum of

alcoholic beverages with diverse cultural and social connotations.

On the non-alcoholic side, the inclusion of terms like "juice," "bottled water,"

"soft drinks," and others reflects a broad range of choices, encompassing both

traditional and modern options. The mention of specific brands such as "coke" and "iced

tea" suggests the prevalence of well-known commercial beverages in the community.

Overall, this information not only highlights the diversity in beverage choices

but also provides insights into the cultural and social context surrounding the

consumption of both alcoholic and non-alcoholic drinks during social gatherings in

Catanduanes. Understanding the preferences and terminology used by individuals can

contribute to a deeper appreciation of the cultural significance attached to different

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beverage choices in the community.

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Furthermore, in terms of items taken home by attendees, informants

mentioned various items depending on the occasion. For weddings, baptisms, and debut

or birthday parties, souvenirs are commonly brought home, while children's parties

yield balloons. Parlor games or "palaro" winners receive prizes, and Christmas parties

and reunions result in gifts being taken home. Other items include "bilao" (round trays),

shot glasses, cups, flowers from stage decorations, tokens, and plants, especially by

individuals known as "plantitos" and "plantitas," who typically bring plants from the

event organizer's home.

Individuals referred to as "lasenggos" or wine drinkers typically take home

unconsumed or partially consumed bottles of drinks, often accompanied by "pulutans"

(appetizers), along with plates, spoons, and forks. Consequently, after the event,

"lasenggos" and "lasenggas" may find themselves with new kitchenware, as some items

are not returned to their rightful owners.

The data reveals a variety of items brought home by attendees depending

on the nature of the event. The mention of souvenirs, balloons, prizes, and gifts

indicates a cultural practice of taking home mementos or rewards from different types

of gatherings, reflecting the significance attached to these events in the community.

The inclusion of specific items such as "bilao," shot glasses, cups, and

flowers provides insights into the diverse range of objects associated with different

celebrations. The mention of "plantitos" and "plantitas" highlights a trend of individuals

bringing home plants, potentially reflecting a growing interest in gardening or plant

appreciation within the community.

The observation about "lasenggos" and "lasenggas" taking home

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unconsumed bottles, pulutans, and kitchenware sheds light on post-event behaviors. It

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suggests a potential informal exchange system or the unintended acquisition of items

by certain attendees, contributing to a humorous note about new kitchenware

acquisitions.

Finally, individuals participating in pagsa-sharon events often bring home

leftovers intended for their pets and domesticated animals, including cats, dogs, and

pigs. They refer to these food items as "kaning baboy" (pig's food), "kasing aso" (dog's

food), and "kaning pusa" (cat's food). Although these meals are not exclusively

composed of rice, the term "kanin" is used, derived from the word "pagkain" or food.

These offerings can consist of a mixture of leftovers, chicken bones, pork fats,

vegetable side dishes, fish bones, and "bahaw" or cold rice.

The data reveals a cultural practice among pagsa-sharon participants of

bringing home leftovers specifically designated for their pets and domesticated animals.

The specific terms "kaning baboy," "kasing aso," and "kaning pusa" highlight the

consideration given to different types of animals, each with its own designated food.

The use of the term "kanin" emphasizes the inclusion of rice in these

leftover offerings, despite the diverse composition of the meals. This choice of

terminology reflects the cultural association of rice as a staple and essential part of a

meal in the community.

The description of the leftovers, including chicken bones, pork fats,

vegetable side dishes, fish bones, and cold rice, provides insight into the variety of food

items that may be included in these pet and animal meals. This practice not only

showcases a sense of care for pets and domesticated animals but also highlights a

sustainable and resourceful approach to minimizing food waste by repurposing

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leftovers for animal consumption. Overall, this information contributes to a deeper

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understanding of the cultural practices surrounding food and pet care in the context of

pala-sharon events.

The practice of taking home such a wide range of non-viand items implies a

cultural significance attached to sharing and enjoying diverse food offerings during

social events. The inclusion of both traditional and modern items reflects the dynamic

nature of culinary practices within the community, possibly influenced by cultural

exchange and evolving tastes over time. Overall, this information adds depth to our

understanding of the gastronomic aspects of pala-sharon events in Catanduanes.

The practice of ensuring that leftover viands are dry without sauce reflects a

practical concern for preventing spoilage, showcasing a mindful approach to preserving

the quality of the food taken home. The inclusion of uncooked items in the items

brought home further emphasizes the importance of food in these social gatherings,

encompassing both prepared and raw ingredients. Overall, these insights contribute to

a deeper understanding of the culinary traditions and preferences surrounding "pagsa-

sharon" events in Catanduanes.

Understanding the types of items brought home from social gatherings in

Catanduanes has implications for cultural studies, community dynamics, and event

planning. These findings could be used to enhance cultural awareness and appreciation,

as well as inform the development of community-based events. Event organizers and

researchers alike may find value in recognizing and respecting the cultural significance

attached to specific items, thereby fostering a sense of inclusivity and understanding

within the community.

Furthermore, these findings indicate that the people of Catanduanes have a

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strong inclination toward giving and sharing both food and non-food items during social

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gatherings. This practice clearly reflects how Catanduanes residents embody their

Catholic faith, adhering to the teachings of their religion. Overall, Catanduanes

individuals, as Filipinos, consistently demonstrate thoughtfulness towards their friends

and relatives. These findings are consistent with the research of Abinales and Amoroso

(2022), which examined the Muslim tradition of “Pagpag.” Similar to the Catanduanes

practice of pagsa-Sharon, “Pagpag” involves food sharing during Eid al-Adha,

commonly known as the Feast of Sacrifice. Both pagsa-Sharon and “Pagpag” highlight

the significance of food sharing during religious celebrations and its role in

strengthening social bonds, as well as ethnic and religious identities.

Items Used for Wrapping/Containers of Pala-Sharon

In the cultural tapestry of Catanduanes, the practice of "Pagsa-Sharon" stands

as a vibrant tradition that extends beyond the joyous gatherings themselves. One

intriguing aspect of this communal celebration is the meticulous attention given to the

items used for wrapping or containers, collectively known as "Mga Gamiting

Pambalot/Lalagyan ng mga Pala-Sharon." These items play a pivotal role in

encapsulating the essence of the event, not only serving as practical vessels but also

bearing cultural significance. As participants engage in the exchange of food, gifts, and

various items during these social occasions, the carefully chosen wrappers and

containers become carriers of tradition, reflecting the unique blend of modern and

traditional influences within the community.

Delving into the intricacies of these items reveals a fascinating blend of

practicality and symbolism. From the functional role of preserving and transporting
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foods to the symbolic representation of cultural values, the "Mga Gamiting

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Pambalot/Lalagyan ng mga Pala-Sharon" weave a narrative of community connection

and shared identity. This exploration aims to unravel the layers of meaning embedded

in these items, shedding light on how they contribute to the richness of the Pagsa-Sharon

tradition and the cultural identity of Catanduanes.

Reusable Containers Containers for Pagsa-Sharon Disposable Containers

Natural Objects Clothes Body Parts Kitchen Wares

Figure 2. Containers Used in Pagsa-Sharon Phenomenon in Catanduanes

Figure 2 presents the outcomes of the investigation into the containers utilized

in the "pagsa-sharon" phenomenon in Catanduanes. Drawing from the responses

provided by informants, seven types of containers or wrappers were identified for

transporting foods from social gatherings. These encompass reusable containers,

disposable containers, natural containers, clothing, kitchenware, and, remarkably, even

their bare hands.

Within the category of reusable containers, participants mentioned various

items such as mini bags, covered glass or "garapon," small containers, ice cream tubs,

bags, eco-bags, microwavable containers, round rattan/plastic trays or "bilao," plastic

tubs, and plate holders. Disposable containers include materials like styrofoam, plastic

bags, disposable glass, plastic "labo," paper plates, pizza boxes, cake boxes, disposable

plastic bags, disposable cups, paper bags, zip locks, aluminum foil, single-use plastic,

disposable containers, cartons, ice plastic, plastic rolls, and "sando" bags.

Interestingly, some individuals utilize kitchenware to transport food from

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gatherings, parties, and eat-outs. Examples of these kitchenware items include

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Tupperware, plates, lunch boxes or "baunan," bowls or "mangkok," a cooking pot or

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"kaldero," and a saucepan or "kaserola." Additionally, respondents mentioned the use

of natural objects such as banana leaves and "upas" or banana trunks. Others specified

that they carry food from gatherings using their pockets or even their bare hands.

The investigation into containers used during the "pagsa-sharon" phenomenon

in Catanduanes has revealed a cultural tapestry rich in diversity and resourcefulness.

The community's adaptability is evident in the seamless integration of traditional items

like round rattan trays ("bilao") and banana leaves with modern alternatives such as

microwavable containers and eco-bags. This dynamic blend of traditional and

contemporary elements underscores the fluid nature of cultural practices, showcasing

the community's ability to adapt while preserving cultural heritage.

The presence of a wide range of containers reflects not only cultural

considerations but also practical factors influencing participants' choices. Reusable

containers, including eco-bags and Tupperware, suggest a growing awareness of

sustainability within the community. This aligns with global efforts to reduce single-

use plastics and embrace environmentally friendly alternatives. However, the practical

convenience of disposable items like styrofoam, paper plates, and plastic bags remains

crucial, meeting the needs of bustling social gatherings where quick disposal is

essential.

Moreover, the mention of specific containers for certain foods, such as ice

cream tubs or cake boxes, indicates a culinary identity intertwined with the choice of

containers. This implies that certain dishes or desserts may be associated with distinct

types of containers, adding a layer of cultural significance to the act of bringing home

food. Overall, these findings carry implications for cultural preservation, environmental
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awareness, community dynamics, and opportunities for innovative container design,

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offering valuable insights for sustainable and culturally sensitive approaches to

community traditions.

Initiators in Pagsa-Sharon Phenomenon

The vibrant tradition of "Pagsa-Sharon" in Catanduanes unfolds as a communal

celebration that extends far beyond the realms of mere gatherings. At the heart of this

lively phenomenon are the diverse individuals who actively partake in the festivities,

each playing a unique role in shaping the rich tapestry of community life.

Understanding the people involved in the "Pagsa-Sharon" phenomenon is essential to

unraveling the complexities, traditions, and social dynamics that make this cultural

practice a cherished and integral part of Catanduanes' identity.

Participants INITIATORS OF PAGSA- Organizers

SHARON

Guests Hosts Cook Helper

Invited Guests Uninvited Guests Maids Host’s Relatives

Lasenggos/ Caterers/Waiters/
lasenngas Waitress

Figure 3. Initiators of Pagsa-Sharon in Catanduanes

Participants in the "Pagsa-Sharon" phenomenon encompass a broad spectrum of

community members, reflecting a mosaic of age groups, social backgrounds, and

familial ties. From elders steeped in the traditions of yesteryears to the younger
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generation infusing modern influences, each participant contributes to the collective

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energy and spirit of the event. Families, friends, and neighbors come together, creating

a dynamic and inclusive environment that fosters a sense of unity and shared cultural

experience.

Within the spectrum of participants, distinct roles emerge, shaping the

multifaceted nature of "Pagsa-Sharon." Elders often serve as bearers of cultural

knowledge, preserving and passing down traditions to younger generations.

Meanwhile, the youth inject fresh perspectives and contemporary elements, ensuring

the tradition remains dynamic and relevant. The roles extend beyond age, with

individuals contributing through various means, whether it be in the preparation of

traditional dishes, the crafting of unique wrappers, or the orchestration of lively parlor

games. The diversity of roles emphasizes the collaborative nature of "Pagsa-Sharon,"

where each participant's contribution adds a layer of significance to the overall

celebration.

The research findings shed light on the seven primary instigators of the "Pagsa-

Sharon" phenomenon in Catanduanes. As illustrated in Figure 3, these initiators

comprise hosts, guests, cooks, and helpers, particularly when gatherings take place in

private residences. Guests are further categorized into invited and uninvited guests, with

some extending their stay for "inuman" or liquor-drinking sessions. Men are

colloquially known as "lasenggos," while women are referred to as "lasenggas."

Following these drinking sessions, they often engage in "Pagsa-Sharon," bringing home

unconsumed "pulutan" and partially filled liquor bottles, along with utensils like bowls

and plates.

Conversely, when events unfold in commercial venues such as hotels and

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restaurants, additional initiators emerge, including organizers, participants, as well as

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caterers and their waitstaff. This distinction holds true for events conducted within

educational institutions, encompassing seminars, parties, and thesis defenses. The

delineation between home-based and commercial settings introduces a nuanced

understanding of the initiation process, highlighting the influence of the context on the

various roles involved in the "Pagsa-Sharon" tradition.

This diversity in initiators highlights the inclusive nature of "Pagsa-Sharon"

within the community. It signifies a collaborative effort where various roles, ranging

from hosts and guests to cooks and helpers, collectively contribute to the initiation and

continuation of this cultural practice. The involvement of community members

underscores a shared responsibility, fostering a sense of unity and collaboration in

upholding the tradition.

The differentiation between home-based and commercial settings introduces

a location-dependent dynamic in the initiation process. In homes, responsibility is often

shared within the immediate community, while commercial settings bring forth external

entities such as organizers and caterers as integral initiators. This suggests that the

initiation of "Pagsa-Sharon" is influenced by the context in which the event takes place,

pointing to potential economic and social implications tied to the phenomenon.

Furthermore, the presence of "Pagsa-Sharon" in educational institutions

signifies the adaptability and cultural resilience of the tradition. Its extension into

academic settings, involving seminars, parties, and even thesis defenses, underscores

the ability of "Pagsa-Sharon" to transcend traditional social gatherings and find

relevance in diverse contexts. This adaptability reinforces its cultural significance,

making it a cherished practice across various settings and generations.

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These results are supported by Zen's study titled “Food, Feasts, and Sociality

in the Philippines.” The individuals involved in pagsa-Sharon, referred to as initiators

in this paper, play a significant role in social gatherings and in fostering camaraderie

among participants through the food they share. Similarly, Zen emphasized that food

and feasting are essential components of social life in the Philippines, contributing to

the establishment of strong social bonds, hospitality, and a sense of community among

Filipinos. Both studies indicate that social gatherings serve as excellent opportunities

for participants to demonstrate positive values.

Types of Gatherings in Catanduanes Whare Pagsa-Sharon Takes Place

The cultural fabric of Catanduanes is interwoven with a distinctive tradition

known as "Pagsa-Sharon," a communal celebration that unfolds in various types of

gatherings throughout the region. This subtopic delves into the diverse settings where

"Pagsa-Sharon" takes place, uncovering the multifaceted nature of this cherished

cultural phenomenon. From private residences to commercial venues and educational

institutions, the types of gatherings in Catanduanes serve as dynamic backdrops for the

manifestation of "Pagsa-Sharon," each imbued with its own unique characteristics and

cultural significance.

One prominent setting for "Pagsa-Sharon" is within the confines of private

residences, where hosts open their homes to guests, initiating the celebratory event.

These traditional homestead gatherings foster an intimate atmosphere, emphasizing the

close-knit bonds within the community. Here, hosts, guests, cooks, and helpers

collectively contribute to the festive ambiance, creating a communal space where the
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cultural traditions of "Pagsa-Sharon" come to life. The setting of a private residence

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adds a personal touch to the celebration, shaping the interactions and dynamics of the

event.

Another facet of "Pagsa-Sharon" unfolds in commercial venues, such as hotels

and restaurants, providing a different backdrop for the cultural practice. In these

settings, additional initiators emerge, including organizers, participants, caterers, and

their waitstaff. The transition to commercial spaces introduces an external influence,

impacting the dynamics and scale of the celebration. Public spaces become platforms

for the manifestation of "Pagsa-Sharon," amplifying its reach and fostering a broader

sense of community engagement beyond the confines of individual homes.

Beyond residential and commercial spaces, "Pagsa-Sharon" finds expression

within the walls of educational institutions. Seminars, parties, and even thesis defenses

become catalysts for the communal celebration, demonstrating the adaptability of

"Pagsa-Sharon" across diverse settings. The academic environment not only serves as

a backdrop for intellectual pursuits but also as a vibrant arena where cultural traditions

thrive, showcasing the versatility of "Pagsa-Sharon" within the broader cultural

landscape of Catanduanes.

Within the social fabric of Catanduanes, gatherings where the tradition of "Pagsa-

Sharon" thrives are distinctly categorized into "handaan" and "di-handaan." The term

"handaan" encapsulates events where the central focus is on communal dining or

banquets, exemplifying shared joy and camaraderie during various celebratory

occasions. This inclusive category spans a diverse range of events, from the religious

solemnity of fiestas, christenings, and wedding anniversaries to the jubilance of

birthday parties, Christmas celebrations, and office festivities. These occasions

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underscore the cultural importance of shared meals, serving as powerful conduits for

fostering connections and reinforcing social bonds within the community.

Conversely, the classification of gatherings as "di-kainan" denotes events

where the primary emphasis is not on feasting. This category encompasses a wide array

of activities, including interments, excursions, induction ceremonies, seminars,

conferences, religious events like "pasyon" or "pabasa," team-building activities, and

academic pursuits such as thesis defenses. The diversity within "di-kainan" reflects a

holistic cultural observance that extends beyond celebratory feasts, showcasing a

community engaged in a spectrum of events, each with its unique cultural context and

significance.

The implications of this categorization delve into the cultural priorities and

values embedded in Catanduanes' social fabric. The distinction between "handaan" and

"di-handaan" not only reveals a community that values togetherness and sharing during

celebratory feasts but also emphasizes a holistic approach to cultural observance,

acknowledging the importance of various events in their own right. This nuanced

understanding sheds light on the broader cultural tapestry, showcasing the intricate

dynamics and the significance of communal practices within the community practicing

"Pagsa-Sharon."

Virgilio S. Almario's work extensively covers the cultural and historical

contexts of communal eating in the Philippines. He emphasizes that feasting practices

are central to Filipino culture, where gatherings provide an opportunity for individuals

to come together, share meals, and reinforce social bonds. Almario discusses the

symbolism of traditional dishes served during these gatherings, highlighting how food
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serves not only as sustenance but also as a medium for cultural expression and

community connection.

The book illustrates that food sharing is a vital aspect of Filipino social life. It

fosters a sense of belonging and intimacy among participants, reflecting values such as

hospitality and generosity, which are crucial in Filipino culture. This ties directly to the

practice of pagsa-Sharon, where food is shared during social gatherings to enhance

community ties and demonstrate thoughtfulness towards one another.

Doreen Fernandez's research provides a thorough examination of the intricate

relationship between food and social dynamics within Filipino society. She explicates

how food plays a crucial role during gatherings and celebrations, positing that sharing

meals is a significant ritual that strengthens relationships among participants. Fernandez

notes that Filipinos have a profound love for eating and cooking, and these activities

are often intertwined with social events such as fiestas and family reunions.

Her insights reveal that gatherings involving food sharing are not merely about

consumption but about cultivating a sense of community and belonging. By

participating in rituals like pagsa-Sharon, individuals express mutual regard and foster

social cohesion, resonating with the findings of your research regarding the cultural

importance of food in Filipino gatherings.

Both Almario and Fernandez provide strong corroborative evidence to your

findings on pagsa-Sharon, affirming that Filipinos are indeed fond of social gatherings

that prominently feature food and food sharing. Their works emphasize the cultural

significance of these practices, illustrating how communal eating not only fulfills a

nutritional need but also serves as a cornerstone for building and maintaining social
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relationships within the community.

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Beliefs Related to Pagsa-Sharon in Catanduanes

The cultural landscape of Catanduanes is intricately woven with unique beliefs

that surround the practice of "Pagsa-Sharon." This subtopic delves into the diverse set

of beliefs that the community holds in connection to the cherished cultural

phenomenon. From spiritual perspectives to traditional customs passed down through

generations, the beliefs related to "Pagsa-Sharon" offer a profound insight into the

cultural tapestry that shapes the identity of Catanduanes.

Central to the beliefs surrounding "Pagsa-Sharon" in Catanduanes is its spiritual

significance. Many locals believe that partaking in communal gatherings and sharing

meals holds a deeper, almost sacred, meaning. The act of "Pagsa-Sharon" is often seen

as a way to foster unity, not just among individuals but also within the community,

drawing on a spiritual connection that transcends the mere physical act of sharing food.

Embedded within these beliefs are generational wisdom and customs passed

down through families. Elders play a pivotal role in transmitting these beliefs to

younger members of the community, weaving a seamless thread of continuity. The

customs associated with "Pagsa-Sharon" are often viewed as more than just traditions;

they are regarded as a repository of cultural identity, fostering a sense of belonging and

pride among the people of Catanduanes. As younger generations partake in these

rituals, they not only embrace their heritage but also contribute to its living legacy. The

following are the beliefs related to pagsa-Sharon according to the informantas:

Ang Pagtanggi sa Grasya, Nakapagpapalabo ng Mata/ The rejection of grace can

blur one's vision

This phrase encapsulates a cultural belief in the Philippines, suggesting that

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refusing or being ungrateful for blessings or opportunities can negatively impact one's
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perception or insight. The metaphorical use of "blurring of the eyes" implies a

diminished clarity of understanding or foresight. It reflects the idea that ingratitude or

rejecting the grace bestowed upon someone can lead to a clouded judgment or a less

discerning perspective.

The cultural belief "Ang Pagtanggi sa Grasya Nakapagpapalabo ng Mata" (The

rejection of grace can blur one's vision) holds significance within the context of the

"Pagsa-Sharon" phenomenon in Catanduanes. In the cultural tapestry of Catanduanes,

the act of "Pagsa-Sharon" is deeply rooted in communal sharing, gratitude, and the

celebration of blessings. This belief aligns with the notion that refusing or being

unappreciative of the communal grace shared during these gatherings may have broader

implications for an individual's perspective and the communal harmony fostered by

"Pagsa-Sharon."

The rejection of grace, in the form of communal sharing during "Pagsa-Sharon"

events, could symbolize a lack of appreciation for the blessings that come from

community bonds and shared experiences. The blurred vision metaphorically represents

a diminished understanding of the value of communal unity and the richness that comes

from sharing with others. In the context of "Pagsa-Sharon," where the act of sharing

extends beyond physical food to encompass cultural exchange, camaraderie, and the

reinforcement of community ties, ingratitude might lead to a less discerning perspective

on the cultural and social fabric that defines these gatherings.

The implication, therefore, is that participating wholeheartedly in "Pagsa-

Sharon" with gratitude and openness enhances not only the individual's experience but

also contributes to the vibrancy and clarity of the communal bonds within Catanduanes.
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Embracing the grace shared during these gatherings enriches the cultural experience,

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fostering a clearer vision of the community's values, traditions, and the

interconnectedness that defines the "Pagsa-Sharon" phenomenon

"Ubos-ubos Biyaya, Mamaya Nakatunganga" / "All the blessings are gone, and
later, you're left dumbfounded."

This saying conveys a cautionary message about the consequences of

recklessness or ingratitude. It suggests that exhausting or wasting blessings without

regard to their value can lead to a state of unpreparedness or surprise when faced with

challenges or difficulties later on.

"Ubos-ubos Biyaya" implies the depletion or squandering of blessings, while

"Mamaya Nakatunganga" suggests being left in a state of shock or speechlessness. The

saying underscores the importance of appreciating and wisely utilizing the blessings

one receives, as a lack of foresight and gratitude might result in unforeseen challenges

in the future.

The implication of this saying is rooted in the cultural value of stewardship

and prudence. It suggests that individuals should not take their blessings for granted

and should approach them with a sense of responsibility. Failure to do so may lead to

unpreparedness when faced with adversity. It emphasizes the cyclical nature of life,

where the consequences of one's actions, especially regarding the use of blessings, may

manifest in the future.

In the context of "Pagsa-Sharon" in Catanduanes, this saying aligns with the

cultural emphasis on gratitude and responsible sharing. The act of communal sharing

during "Pagsa-Sharon" is not merely about consuming blessings but also about

recognizing their value and ensuring that they are shared with a sense of responsibility.
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Ingratitude or careless handling of these communal blessings may disrupt the harmony
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of the gathering and, in a broader sense, impact the cultural significance of "Pagsa-

Sharon" in fostering community bonds and shared experiences. It reinforces the idea

that the act of sharing is not only about the present moment but also about preserving

the blessings for future generations, aligning with the cyclical nature implied by the

saying.

"Bawal Magdala ng Pagkain na Galing sa Lamay kasi baka may mamatay sa

pamilya" / "It's prohibited to bring food from a wake because someone in the family
might pass away."

This belief expresses a caution against bringing food from a funeral or wake, as

it is believed that doing so may bring about the death of a family member. The

prohibition suggests a superstitious belief tied to the act of carrying food from a

gathering associated with mourning. It reflects the cultural sensitivity surrounding

funerals and the symbolic connection between the food and the possibility of another

family member's demise.

The implication of this belief lies in the cultural emphasis on respecting the

rituals and practices associated with death. It suggests a belief in the spiritual

interconnectedness between the food shared during a wake and the well-being of family

members. The prohibition serves as a cultural guideline to avoid any inadvertent

consequences that may arise from carrying food from a mourning event.

In the context of "Pagsa-Sharon" in Catanduanes, where communal sharing is

central, this belief highlights the cultural sensitivity surrounding specific events. While

"Pagsa-Sharon" is a celebration of blessings and communal unity, this belief suggests

that certain contexts, particularly those related to mourning, require a distinct and
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respectful approach. It emphasizes the importance of understanding and adhering to

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cultural practices to maintain the sanctity and cultural significance of communal

gatherings like "Pagsa-Sharon."

"Ang Pagbibigay ng Pagkain sa Kapuwa ay Nagdudulot ng Grasya sa Nagbigay" /

"Giving food to others brings blessings to the giver."

This saying conveys a positive belief that the act of sharing food with others

results in receiving blessings for the giver. The saying underscores the reciprocal nature

of generosity, suggesting that those who share their food with others will be blessed in

return. It implies that acts of kindness, particularly in providing sustenance to others,

create a cycle of positive energy and blessings.

The implication of this belief lies in the encouragement of altruistic behavior

and the acknowledgment of the positive outcomes that result from sharing. It fosters a

sense of community and interconnectedness, emphasizing the idea that generosity

begets blessings and that the act of giving is itself a source of spiritual and communal

enrichment.

In the context of "Pagsa-Sharon" in Catanduanes, this belief aligns seamlessly

with the communal spirit embedded in the cultural practice. The act of sharing food

during "Pagsa-Sharon" is not only a celebration of abundance but also an embodiment

of this belief in reciprocal blessings. It reinforces the notion that the communal act of

giving and sharing during "Pagsa-Sharon" is not just a cultural tradition but a source of

spiritual and communal enrichment, echoing the positive sentiments embodied in this

saying.

"Maswerte ang Nagbibigay sa Kapuwa" / "The one who gives to others is fortunate."

This saying expresses the belief that individuals who engage in acts of
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generosity and giving are considered fortunate or lucky. The saying highlights the
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positive connotations associated with generosity, suggesting that those who share with

others experience good fortune or luck. It underscores the idea that the act of giving is

not only beneficial to the recipient but also brings positive outcomes for the giver.

The implication of this belief lies in the encouragement of altruism and the

recognition of the positive impact that generosity can have on one's life. It promotes a

mindset that views acts of giving as a source of personal and spiritual enrichment,

contributing to a sense of fulfillment and well-being.

In the context of "Pagsa-Sharon" in Catanduanes, this belief aligns seamlessly

with the communal ethos of the cultural practice. The act of giving during "Pagsa-

Sharon" is not only a celebration of abundance but also an embodiment of this belief in

the fortune associated with generosity. It reinforces the idea that the communal act of

giving during "Pagsa-Sharon" is not merely a cultural tradition but a source of personal

and communal well-being, echoing the positive sentiments embedded in this saying.

“Ipamigay ang sobrang pagkain sa halip na itapon/ Give away excess foods instead
of throwing it away”

This statement encourages the practice of distributing surplus food to others

rather than disposing of it. The underlying message is one of social responsibility and

waste reduction. It emphasizes the idea that excess food, which might otherwise go to

waste, can be shared with those in need or the community.

The implication of this statement is rooted in addressing issues of food waste

and promoting a more sustainable and compassionate approach to consumption. By

choosing to give away surplus food, individuals and communities can contribute to

reducing food wastage, alleviating hunger, and fostering a sense of communal support.
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In the context of pagsa-Sharon, this principle aligns with the cultural values

associated with the practice. Pagsa-Sharon involves the artful wrapping of food during

celebrations, and the idea of giving away excess food resonates with the communal

spirit embedded in such traditions. It reinforces the notion that celebrations are not just

about indulgence but also about sharing abundance with others, contributing to the

interconnectedness of the community. Embracing this philosophy within pagsa-Sharon

can enhance the cultural practice, making it not only a celebration of occasions but also

a meaningful act of generosity and social responsibility.

“Kapag kumain na, huwag nang magbalot pa./ When you have already eaten at a
party, there's no need to take food home."

This statement conveys the idea that once you have enjoyed a meal during a

celebration or gathering, there is no necessity to take leftover food home. It implies a

cultural norm of consuming the prepared dishes on-site, emphasizing a sense of

fulfillment and satisfaction with the communal dining experience at the event.

The implication of this belief is rooted in the communal nature of

celebrations. It suggests a cultural preference for consuming food in the shared space

of the event, fostering a sense of togetherness and unity. Additionally, it may contribute

to minimizing food waste and encouraging a more mindful approach to consumption,

aligning with principles of sustainability.

In the context of pagsa-Sharon, this belief aligns with the communal spirit of

the practice. Pagsa-Sharon involves the artful wrapping of food during celebrations,

and the idea that you don't need to take food home after eating at a party reinforces the

notion that the act of wrapping is part of the celebration itself. It signifies that the
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experience of enjoying the wrapped food is meant to be shared and savored within the
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context of the event, contributing to the cultural richness and significance of pagsa-

Sharon.

“Mas nagiging malapit sa isa’t isa ang magkakaibigan at magkakamag-anak dahil

sa gawaing pagsa-Sharon / Friends and relatives become closer to each other
because of the tradition of Pagsa-Sharon."

This statement emphasizes the transformative effect of the Pagsa-Sharon

tradition in fostering close relationships among friends and family. It implies that the

communal act of sharing, celebrating, and expressing gratitude during Pagsa-Sharon

deepens the bonds between individuals, creating a sense of intimacy and connection.

The implication of this statement lies in the social and relational benefits derived

from participating in Pagsa-Sharon. The act of coming together to share not only food

but also experiences and blessings enhances the quality of relationships. It implies that

Pagsa-Sharon is not solely a cultural tradition but a powerful catalyst for strengthening

social ties, fostering a sense of belonging, and nurturing a community spirit.

This statement aligns seamlessly with the core essence of Pagsa-Sharon in

Catanduanes. The tradition is not just about the act of sharing food; it is a communal

celebration that weaves the fabric of social connections. The relational closeness

emphasized in the statement reflects the communal harmony and unity that Pagsa-

Sharon seeks to cultivate. By partaking in this cultural phenomenon, individuals not

only share in the abundance of blessings but also contribute to the richness of the social

tapestry, creating a harmonious and interconnected community.

“Ang nagsasagawa ng handaan na hindi nagbibigay ay kakaunti lamang ang

magiging kaibigan dahil ang pagsa-Sharon ay isang tanda ng pakikisama at
pakikipagkapuwa-tao / Those who host a feast but do not give will have few friends
because Pagsa-Sharon is a symbol of camaraderie and communal spirit."
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This statement underscores the importance of generosity and giving in the context

of hosting feasts. It suggests that the act of hosting a gathering without sharing or giving

may result in fewer friendships. The reference to Pagsa-Sharon as a symbol of

camaraderie and communal spirit implies that this tradition is rooted in the values of

sociability and consideration for others.

The implication is twofold – it emphasizes the reciprocity inherent in communal

gatherings and implies that hosting a feast is not merely a display of abundance but a

gesture of shared generosity. In the absence of giving, the potential for building

meaningful connections and friendships is limited. This sentiment aligns with the

broader cultural values of mutual support and social interconnectedness.

This statement directly relates to the essence of Pagsa-Sharon in Catanduanes.

The communal spirit embedded in the tradition emphasizes not only the act of sharing

food but also the generosity and consideration extended to others. Pagsa-Sharon serves

as a reminder that the true richness of communal gatherings lies in the spirit of giving,

fostering a culture of mutual support, and strengthening the bonds of friendship within

the community.

“Hindi dapat hugasan ang platong pinaglagyan ng pagkaing shinaron kapag ito ay
isasauli na sa may-ari para makaulit pa / The plate that held the shared food during
Pagsa-Sharon should not be washed when returning it to the owner so it can be used
again."
This statement conveys a cultural practice associated with Pagsa-Sharon,

suggesting that the plate used for sharing food should not be washed when returning it

to the owner. The intention is to allow for its reuse, emphasizing the continuity and

sustainability of the communal sharing tradition.

The implication is rooted in the communal ethos of Pagsa-Sharon. By not

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washing the plate, it symbolizes a cycle of sharing that can be perpetuated, reinforcing

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the idea of sustainability and the continuous exchange of blessings within the

community. It signifies a practical and considerate approach to the shared resources

involved in Pagsa-Sharon.

This statement reflects the cultural wisdom embedded in Pagsa-Sharon in

Catanduanes. The practice of not washing the plate before returning it speaks to the

commitment to sustainability and the ongoing nature of communal sharing. It

emphasizes a sense of responsibility and care for the tools used in the tradition,

encouraging a mindful and considerate approach to the communal act of sharing.

“Pinatatatag ng pagsa-Sharon ang Samahan ng magkakaibigan at magkakamag-

anak dahil sa hindi pagdadamot ng pagkain / Pagsa-Sharon strengthens the bond
among friends and family because it promotes the generous sharing of food."

This statement highlights the role of Pagsa-Sharon in fortifying the

relationships within a community by emphasizing the ethos of open-handed sharing.

The act of not withholding food during Pagsa-Sharon becomes a significant factor in

fostering strong connections among friends and family.

The implication lies in the transformative power of generosity within the

context of communal gatherings. Pagsa-Sharon is depicted as a catalyst for building and

reinforcing social bonds, encouraging a culture of abundance and shared resources. By

not being stingy with food, Pagsa-Sharon becomes a symbol of unity and mutual

support, creating a foundation for enduring friendships and familial ties.

This statement aligns seamlessly with the core principles of Pagsa-Sharon in

Catanduanes. The tradition is not merely about the act of sharing meals but is a

communal celebration that weaves stronger social connections. By embracing a mindset

of abundance and open-handedness, Pagsa-Sharon contributes to the cohesion of the

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community, fostering an environment where the bonds among friends and family are

deepened through the shared experience of generous giving and receiving.

“Dapat panatilihin ang kinagisnang kultura kagaya ng pagsa-Sharon / The

cherished culture, such as Pagsa-Sharon, should be preserved."

This statement emphasizes the importance of preserving and safeguarding

cultural practices, with specific reference to Pagsa-Sharon. It underscores the value

placed on maintaining and passing down cultural traditions from one generation to the

next.

The implication is rooted in cultural conservation and the recognition of the

significance of practices like Pagsa-Sharon in shaping the identity of the community. It

suggests a commitment to honoring and upholding the traditions that hold cultural and

social meaning, ensuring their continuity for future generations.

This statement directly aligns with the sentiment of cultural preservation evident

in Pagsa-Sharon in Catanduanes. The tradition is regarded not just as a current practice

but as a cultural heritage to be cherished and protected. By emphasizing the need to

maintain the cultural fabric, this statement reinforces the role of Pagsa-Sharon as a vital

component of the community's identity and legacy.

“Mas mabuti pang ipamigay kaysa masayang / It is better to give excess food than
wasting it”

This statement conveys a value of prioritizing generosity and sharing over

wastefulness. It suggests that the act of giving, even if it means parting with something

valuable, is a more commendable and meaningful choice than allowing it to go to waste.

The implication lies in promoting a mindset of mindful consumption and the

responsible utilization of resources. It advocates for a culture of sharing and giving that
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contributes to the well-being of others, emphasizing the positive impact of generosity

on both individuals and the community.

This statement resonates with the core principles of Pagsa-Sharon in

Catanduanes. The tradition, centered around sharing food and blessings, aligns with the

idea that it is more beneficial to share abundance than to let it go to waste. Pagsa-Sharon

encourages a culture of generosity and responsible consumption, fostering a community

where resources are shared, and communal bonds are strengthened through mindful and

purposeful giving.

“Laging alalahanin ang familya / Always remember the family”

The saying "Laging alalahanin ang familya" (Always remember the family)

aligns well with the practice of bringing food during Pagsa-Sharon, where the food

brought is often intended for one's family. The act of bringing food to share in

communal gatherings like Pagsa-Sharon becomes a tangible expression of

remembering and prioritizing one's family.

In the context of Pagsa-Sharon, individuals not only share food as a communal

act but also do so with the awareness of their familial responsibilities. The food brought

to these gatherings represents a thoughtful provision for the family, showcasing a

cultural commitment to familial well-being and unity. The saying emphasizes the

consistent consideration of family, and in the context of Pagsa-Sharon, this

consideration is manifested through the act of sharing food.

The practice of bringing food for the family during Pagsa-Sharon aligns with

the saying's emphasis on the enduring importance of family. It implies that even in

communal celebrations, the family remains at the forefront of individuals' thoughts and
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actions. This practice fosters a sense of continuity, where cultural traditions like Pagsa-

Sharon become a means of reinforcing familial ties and values.

The saying and the practice of bringing food for the family during Pagsa-Sharon

both contribute to the cultural fabric of Catanduanes. They reflect a cultural ethos that

recognizes and honors the central role of family in the lives of community members.

As individuals engage in communal acts of sharing, they simultaneously uphold the

cultural value of remembering and caring for their families, creating a harmonious blend

of communal and familial priorities.

“Iwasan ang pangungutang para lamang may pagkain sa handaan at may

maipadala sa kamag-anakan / Avoid borrowing just to have food for a feast and to
send something to relatives."

This statement advises against taking loans or incurring debt solely for the

purpose of providing food for a celebration or sending gifts to relatives. It highlights

the importance of financial prudence and responsible budgeting, particularly in the

context of communal gatherings.

The implication lies in the promotion of financial responsibility and the

avoidance of unnecessary financial strain for the sake of celebrations. It suggests that

while communal gatherings are important, individuals should prioritize financial

stability and avoid taking on debt that could lead to economic challenges in the long

run.

In the context of Pagsa-Sharon in Catanduanes, the advice aligns with the

cultural values of practicality and financial wisdom. It implies that the joy of communal

celebrations should not come at the expense of financial well-being. Pagsa-Sharon,

therefore, becomes an expression of abundance within means, encouraging a

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sustainable approach to communal sharing without resorting to financial strain. It

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emphasizes the cultural understanding that celebrations can be meaningful and joyful

without unnecessary financial burdens.

“Mas kakaunti, mas mainam / Less is more”

The phrase "Less is more" implies that simplicity and minimalism often lead to

a more effective or aesthetically pleasing result. It suggests that focusing on the

essential elements and avoiding unnecessary complexity can enhance the overall quality

of something. In a broader sense, it encourages prioritizing quality over quantity and

appreciating the beauty or effectiveness found in simplicity.

The implication of "Less is more" is that by reducing excess and concentrating on

the essential aspects, one can achieve a greater impact or value. It promotes a mindset

of mindful curation, where choices are made deliberately to enhance significance and

meaning. This concept implies that abundance can be found in simplicity, and

unnecessary additions may dilute the essence of a situation.

In the context of Pagsa-Sharon in Catanduanes, the principle of "Less is more"

can be applied in several ways. It suggests that the joy and significance of communal

sharing during Pagsa-Sharon are not necessarily determined by the extravagance of the

offerings but by the sincerity and meaningfulness of the shared experience. By

emphasizing the essential aspects of gratitude, togetherness, and generosity, Pagsa-

Sharon becomes a celebration where simplicity enhances the richness of the communal

bonds formed. The focus is on the shared blessings and connections rather than on

elaborate or excessive displays, aligning with the idea that in the context of communal

celebrations, sometimes, less truly is more.

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“Ang pagsa-Sharon ay isang paraan ng pagbabayanihan / The act of pagsa-Sharon

is a form of community cooperation or mutual assistance”

The statement "Ang pagsa-Sharon ay isang paraan ng pagbabayanihan"

translates to "Pagsa-Sharon is a form of community cooperation or mutual help." This

conveys that Pagsa-Sharon is not merely a tradition of sharing food but also a collective

effort where community members come together to contribute, celebrate, and support

one another. It reflects a spirit of collaboration and shared responsibility.

The implication is that Pagsa-Sharon goes beyond individual actions; it

embodies a collective effort where everyone participates in creating a communal

experience. The term "pagbabayanihan" suggests a sense of shared responsibility and

cooperation for the benefit of the community. In the context of Pagsa-Sharon, this

implies that the communal celebration is a result of the combined efforts of the

community, emphasizing unity and mutual support.

This statement aligns perfectly with the essence of Pagsa-Sharon in

Catanduanes. The tradition is a manifestation of community solidarity and cooperation,

where individuals join forces to create a meaningful celebration. Pagsa-Sharon becomes

a symbol of bayanihan, where the act of sharing extends beyond food to encompass

shared experiences, joy, and the strength derived from communal bonds. The

celebration, therefore, becomes a testament to the power of community collaboration

and the richness that arises when people come together in the spirit of bayanihan.

In conclusion, the various beliefs surrounding the practice of "Pagsa-Sharon"

in Catanduanes form a rich tapestry that reflects the cultural depth and spiritual
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interconnectedness within the community. These beliefs underscore the significance of

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gratitude, responsibility, and generosity in the context of communal gatherings. From

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cautionary sayings about the consequences of rejecting blessings to positive

affirmations of the blessings associated with giving, these beliefs contribute to the

cultural fabric that envelops "Pagsa-Sharon." They serve not only as guidelines for

respectful participation in communal events but also as expressions of a communal

identity deeply rooted in shared values. Ultimately, the diverse beliefs associated with

"Pagsa-Sharon" contribute to the profound understanding that this cultural phenomenon

is not only a celebration of abundance but a reflection of the spiritual and communal

richness that defines the cultural heritage of Catanduanes.

Practices Related to Pagsa-Sharon in Catanduanes

The cultural landscape of Catanduanes is adorned with a vibrant tapestry of

practices intimately connected to the cherished tradition of "Pagsa-Sharon." These

practices encapsulate the customs and rituals that define the communal spirit within the

community, reflecting a profound connection to shared values and cultural heritage.

This subtopic delves into the multifaceted practices related to "Pagsa-Sharon" in

Catanduanes, unraveling the nuanced layers of tradition that enliven communal

gatherings and celebrations.

The practices intertwined with "Pagsa-Sharon" serve as cultural markers,

carrying the weight of centuries-old traditions and the collective wisdom of the

community. From the meticulous preparations of shared meals to the rhythmic cadence

of communal activities, each practice plays a vital role in reinforcing the bonds of

kinship and fostering a sense of unity. The cultural significance embedded in these

practices extends beyond mere rituals; it becomes a living testimony to the resilience
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and continuity of Catanduanes' cultural identity.

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Passed down through generations, these practices bear the imprints of ancestral

wisdom, echoing the timeless values that have sustained the community. Elders play a

pivotal role in transmitting these practices, ensuring their preservation and adaptation

to contemporary contexts. The rituals associated with "Pagsa-Sharon" become a

dynamic bridge between the past and the present, providing a continuum of cultural

expression that resonates with both seasoned practitioners and the younger generation

eager to partake in the legacy of their forebears.

In the cultural tapestry of Catanduanes, the practice of Pagsa-Sharon extends its

warm embrace to a diverse array of celebrations, creating a vibrant mosaic of shared

traditions and communal festivities. The significance of Pagsa-Sharon is not confined

to a singular event but gracefully interweaves with various milestones and gatherings,

enriching the fabric of these celebrations with the spirit of communal sharing. This

subtopic explores the distinctive Pagsa-Sharon practices that unfold during a spectrum

of occasions, ranging from joyous fiestas to poignant internments, and from the

solemnity of thesis defenses to the exuberance of school and barangay events.

Pagsa-Sharon, as a cultural phenomenon, reveals its adaptability and inclusivity

as it gracefully extends its wings over different celebrations. Each event becomes an

opportunity for the community to come together, share blessings, and strengthen the

ties that bind them. From the exuberance of birthdays and weddings to the solemnity of

internments and thesis defenses, Pagsa-Sharon practices add a unique touch, turning

these moments into communal expressions of gratitude, generosity, and unity.

As we delve into the specific practices during fiestas, birthdays, weddings, and

other events, we unravel the nuanced ways in which Pagsa-Sharon weaves itself into
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the cultural fabric of Catanduanes. Whether it's the joyful reunions during Christmas

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parties or the shared pride during graduations, Pagsa-Sharon practices become a

testament to the community's commitment to cherishing moments, supporting one

another, and expressing gratitude collectively. Join us on this exploration as we

navigate through the diverse expressions of Pagsa-Sharon across an array of

celebrations, each imbued with the unique spirit of communal sharing.

Pagsa-Sharon Practices During Fiesta

In the vibrant tapestry of Catanduanes, the fiesta stands as a pinnacle of

communal celebration, a time when the spirit of Pagsa-Sharon reaches its zenith. The

lively atmosphere, pulsating with the heartbeat of the community, becomes a canvas

for the intricate brushstrokes of shared traditions and the joyful cadence of collective

expressions of gratitude. This segment delves into the rich tapestry of Pagsa-Sharon

practices during fiestas, exploring how this cultural phenomenon transforms the

festivities into a communal feast of abundance and camaraderie.

The fiesta, a cherished event in Catanduanes, becomes more than a mere

celebration of patron saints; it transforms into a grand tapestry of shared experiences

and collective festivities. Pagsa-Sharon practices during fiestas represent a poignant

expression of gratitude, as the community comes together to share blessings and partake

in the abundant feast that mirrors the richness of their shared culture.

As we embark on this exploration, we navigate through the intricacies of Pagsa-

Sharon practices during fiestas, uncovering the unique ways in which the community

expresses generosity and togetherness. From communal potluck gatherings to the

exchange of traditional dishes, fiestas become a kaleidoscope of shared meals, laughter,

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and the unmistakable warmth of communal bonds. Join us in unraveling the threads of

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Pagsa-Sharon woven into the fabric of fiestas, where each gesture becomes a

brushstroke painting the canvas of community with the vibrant hues of unity and

gratitude. The following are the identified practices of the Catandunganons in relation

to pagsa-Sharon during fiesta:

In Catanduanes, the tradition of preparing an abundance of food, sometimes

in excess, is a testament to the generosity and hospitality observed during the fiesta.

This practice ensures there is more than enough food for everyone, creating an

atmosphere of plenty for communal sharing.

Actively inviting friends and relatives to the fiesta emphasizes the inclusive

nature of the celebration. This practice expresses the community's desire to share the

joyous occasion with a broad circle of loved ones, fostering a sense of togetherness.

Reciprocal invitations during the fiesta establish a sense of mutual celebration.

This practice reinforces the idea that the joyous occasion is a shared experience, where

individuals reciprocate invitations as a gesture of camaraderie and shared festivities.

Bringing reusable bags and other wrappers exemplifies a mindful approach

to sustainability and environmental consciousness. This practice showcases a cultural

value of practicality, as community members engage in Pagsa-Sharon with thoughtful

consideration for reducing waste.

Designating roles for guests as askers, wrappers, and carriers of wrapped

food contributes to the organized execution of Pagsa-Sharon. This division of roles

ensures that the process flows seamlessly, emphasizing cooperation and shared

responsibility among community members.

The host's crucial role in preparing the food to be wrapped initiates the
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Pagsa-Sharon process during the fiesta. The host's efforts become a focal point of

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communal sharing, as they contribute to the abundance and variety of food shared

among participants.

Sending wrapped food to absent relatives expands the reach of the fiesta

celebration beyond the immediate community. This thoughtful practice ensures that

even family members unable to attend physically can partake in the shared abundance

and joy.

Expressing gratitude to kitchen helpers through wrapped food

acknowledges the collaborative effort behind preparing the fiesta feast. This practice

emphasizes communal appreciation and reinforces the sense of shared responsibility in

creating a bountiful celebration.

Going house-to-house to partake in Pagsa-Sharon allows individuals to

experience the varied offerings in different households. This practice enhances the

communal sharing experience, providing participants with the opportunity to maximize

their engagement in the festivities.

Taking a substantial amount of food to have leftovers for home reflects the

practicality of Catandunganons. This approach ensures that the abundance of the fiesta

extends beyond the celebration, allowing participants to bring home a share of the

festivities.

Engaging directly with the cook for personalized wrapping establishes an

interactive dynamic in Pagsa-Sharon. This practice fosters a connection between guests

and the cook, allowing individuals to express their preferences and contributing to a

more personalized and engaging communal sharing experience.

The highlighted practices in the Catandunganon tradition of Pagsa-Sharon

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during the fiesta reveal a rich tapestry of cultural values and community dynamics. The

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emphasis on preparing an abundance of food, often in excess, symbolizes the commu

nity's generosity and hospitality. This act goes beyond mere sustenance, creating a

communal atmosphere of plenty where sharing becomes a cornerstone of the fiesta

experience.

The practice of actively inviting friends and relatives underscores the inclusive

nature of the celebration. It reflects a desire to extend the joyous occasion beyond

immediate circles, fostering a sense of togetherness and strengthening social bonds.

Reciprocal invitations further emphasize the communal nature of the fiesta, portraying

it as a shared experience where mutual celebration and camaraderie prevail.

The use of reusable bags and wrappers aligns with the community's practical

and environmentally conscious approach. This practice showcases a thoughtful

consideration for sustainability, reflecting a cultural value of mindful living and

responsible resource use.

These practices hold significant implications for the community's social fabric

and environmental consciousness. The emphasis on inclusivity and reciprocal

invitations fosters a tight-knit social network, strengthening community bonds and

promoting a sense of shared identity. The environmentally conscious approach to

wrapping food in reusable materials indicates a collective awareness of ecological

impact, showcasing a community that values sustainability.

The division of roles among guests in Pagsa-Sharon implies a collaborative and

cooperative spirit, emphasizing shared responsibility. This not only streamlines the

process but also reinforces a sense of community interdependence.

Overall, these practices point to a community deeply rooted in traditions of

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sharing, hospitality, and practicality. The implications extend beyond the fiesta

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celebration, influencing the day-to-day interactions and environmental consciousness

of the Catandunganon community.

Pagsa-Sharon Practices During Birthdays and Anniversaries

In the Catandunganon tradition, the act of formally inviting guests serves as a

structured approach to ensure a well-coordinated gathering. This practice involves

extending formal invitations to individuals intended to participate in the celebration.

The formality in invitations signifies a level of respect and consideration for guests,

setting expectations for the event and contributing to a cohesive gathering.

Hosts actively participate in Pagsa-Sharon by taking the initiative to wrap

foods intended for both relatives and guests during the event. This act reflects the host's

role in contributing to the shared abundance of food, showcasing a gesture of generosity

and hospitality. The practice underscores the communal sharing experience, ensuring

that everyone partakes in the festivities through the efforts of the hosts.

Another aspect of the Pagsa-Sharon process involves guests actively

expressing their preferences by requesting specific foods to be wrapped and taken

home. This personalized approach adds depth to the communal sharing dynamic,

fostering a sense of engagement and individual choice. The practice allows guests to

play an active role in shaping their experience during the celebration.

Beyond food, the tradition includes distributing wrapped candies and

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souvenirs to participants. This practice expands the concept of sharing to include

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elements of joy and memorabilia, enhancing the overall experience for participants. The

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distribution of wrapped candies and souvenirs adds a layer of festivity to the communal

sharing, creating a vibrant and memorable atmosphere.

In addition to food and souvenirs, participants engage in the practice of taking

home decorations such as balloons, party hats, and other items. This step extends the

celebration beyond the consumption of food, emphasizing the importance of tangible

mementos. Taking home these decorations allows participants to carry a piece of the

celebration with them, creating a lasting connection to the event and enhancing the

festive spirit.

Pagsa-Sharon Practices During Weddings

In the context of Pagsa-Sharon during weddings, several noteworthy practices

emerge. Invited and uninvited guests sometimes engage in Pagsa-Sharon on their

own, showcasing the spontaneous and communal nature of the celebration. This

dynamic reflects a shared understanding among participants that extends beyond formal

invitations, fostering an inclusive atmosphere.

The hosts play a pivotal role in the tradition by providing packed foods

specifically for relatives and VIP guests. This practice underscores the host's effort

to ensure that close family members and distinguished guests receive a special share of

the abundance, emphasizing a sense of familial and societal importance.

Godparents, honored with a more significant role, are given additional

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packed foods, souvenirs, and tokens as a gesture of respect and appreciation. This
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practice reflects the cultural significance attached to the role of godparents in weddings,

extending the spirit of communal sharing to those who hold special positions in the

celebration.

Not only guests but also the event staff actively participate in Pagsa-Sharon.

Caterers, waiters, waitresses, cooks, and helpers initiate Pagsa-Sharon on their

own, further highlighting the collective and inclusive nature of the celebration. This

demonstrates that Pagsa-Sharon is not confined to specific roles but permeates through

all participants.

As a testament to the collaborative effort involved in wedding preparations,

leftovers are brought home by relatives who contributed to the wedding

preparations. This practice reinforces a sense of shared responsibility and appreciation

for those involved in making the event a success.

In an effort to extend the celebration beyond physical attendance, relatives and

friends who failed to attend are given packed food through those who did attend.

This thoughtful practice ensures that even those unable to participate physically can

still partake in the shared abundance and joy of the wedding celebration.

The tradition of Pagsa-Sharon during weddings goes beyond food; flowers and

wedding decorations are also brought home by some guests and organizers. This

practice adds a tangible and aesthetic dimension to the communal sharing experience,

allowing participants to carry elements of the wedding celebration with them, creating
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lasting memories.
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Pagsa-Sharon Practices During Christening

In the context of Christening or Binyagan celebrations, the tradition of Pagsa-

Sharon takes on a communal and inclusive nature within the neighborhood setting.

Neighbors, both invited and uninvited, often initiate Pagsa-Sharon on their own.

This reflects a sense of community spirit, where individuals recognize and actively

participate in the shared abundance of the Christening celebration. The spontaneous

engagement of neighbors adds an element of camaraderie to the communal sharing

experience during this special occasion.

Within families hosting Binyagan gatherings at home, parents play a

significant role in the tradition by often packing foods for the guests. This practice

demonstrates the parents' commitment to ensuring the guests experience the warmth

and generosity of the family during the Christening celebration, fostering a sense of

hospitality within the household.

Godparents, being accorded a special role, receive more packed foods as a

mark of honor and respect during Christening or Binyagan. This practice extends the

tradition's cultural significance to the role of godparents, emphasizing their importance

in the Christening celebration. The additional packed foods symbolize a deeper level of

appreciation for their role in the child's life and the community.

As part of the celebratory gesture during Christening or Binyagan, tokens and

gifts are distributed by parents to guests. This practice adds a personalized touch to
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the Pagsa-Sharon experience, creating a reciprocal exchange of gifts that enhances the
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sense of joy and appreciation during this significant occasion. The distribution of tokens

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reinforces the spirit of gratitude and reciprocal sharing within the community, making

the Christening celebration a memorable and communal event.

Pagsa-Sharon Practices During Eat outs, Reunion and Christmas Parties

During eat-outs, reunions, and Christmas parties, participants actively engage

in Pagsa-Sharon, contributing to a communal and festive atmosphere. Attendees bring

their share of foods, known as ibit-ibit, to the event. Leftovers are collectively

shared after the celebration, fostering a sense of community and cooperation. This

practice ensures that everyone contributes to the abundance of the feast, promoting the

spirit of sharing beyond the event itself.

In addition to food contributions, participants bring home various items such

as gifts, utensils, bilao or wooden trays, and balloons. This practice adds a vibrant

and tangible dimension to the communal sharing experience. Bringing home gifts and

utensils underscores the reciprocal nature of Pagsa-Sharon during these gatherings. The

inclusion of bilao or wooden trays highlights their practical use in carrying and sharing

food, while balloons serve as joyful mementos, enhancing the overall celebratory

atmosphere and creating lasting memories.

Moreover, the tradition involves a designated head or leader who announces

and facilitates the distribution of leftovers, ensuring an organized and fair sharing

process. This leadership role contributes to the smooth execution of Pagsa-Sharon,

emphasizing coordination and cooperation among participants.

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To extend the communal sharing to domesticated animals, chicken bones and

mixed leftovers are brought home for the dogs, cats, and pigs. This practice reflects

a thoughtful and inclusive approach, considering the well-being of pets and animals

within the community. The inclusion of this practice adds a layer of care and

compassion to the Pagsa-Sharon tradition during eat-outs, reunions, and Christmas

parties.

Pagsa-Sharon Practices During Graduation

During graduation celebrations, the tradition of Pagsa-Sharon manifests in

distinctive practices that amplify the communal sharing experience. One key practice

involves hosts taking a central role in distributing leftovers to relatives, neighbors,

and friends, showcasing the inclusive nature of this tradition. Beyond the immediate

family, hosts ensure that the abundance of food extends to the broader community,

fostering a sense of camaraderie and shared joy during this significant milestone.

In the spirit of reciprocity, some neighbors and relatives actively request food

packs, underscoring the mutual engagement that characterizes Pagsa-Sharon. This

practice reflects open communication within the community, allowing individuals to

express their desire to partake in the celebration and reinforcing the tradition's

collaborative essence.

Additionally, the cooks, recognized for their pivotal role in the preparation of

the graduation feast, engage in a thoughtful practice by bringing foods to their own
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families. This approach ensures that those involved in the culinary preparations also
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share in the communal joy, creating a sense of unity among the families contributing to

the celebration.

In summary, Pagsa-Sharon during graduation events involves hosts distributing

leftovers to a wider community, neighbors and relatives actively requesting food packs,

and cooks ensuring that their families also partake in the shared abundance. These

practices collectively contribute to a meaningful and inclusive celebration, fostering a

sense of togetherness and communal spirit during graduation festivities.

Pagsa-Sharon Practices During Internment

During internment ceremonies, the tradition of Pagsa-Sharon takes on a unique

form, marked by a specific practice that enhances the communal sharing experience.

Tundugan ceremonies are conducted, where foods are already packed and

distributed after the libing or burial. This practice signifies a thoughtful and

considerate approach to communal sharing during a somber occasion. Tundugan, which

involves the distribution of packed foods, serves as a means of providing comfort and

sustenance to those attending the internment ceremony. The pre-packing of foods

ensures an efficient and organized process, allowing attendees to partake in shared

nourishment following the burial.

In summary, Pagsa-Sharon during internment ceremonies involves the practice

of Tundugan, where foods are pre-packed and distributed after the burial. This specific

practice contributes to a sense of community support during a solemn event,

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emphasizing the cultural value of providing comfort and sustenance to those in

attendance.

Pagsa-Sharon Practices During Padasal and Pabasa

During Padasal and Pabasa, Pagsa-Sharon is characterized by a distinct practice

that adds a communal dimension to these religious occasions.

Leftovers are carried out by the parapoon or prayer leaders and the

parasimbag or members. This practice exemplifies a thoughtful and organized

approach to communal sharing within the context of religious gatherings. As prayer

leaders and members actively participate in these spiritual events, the tradition of Pagsa-

Sharon ensures that the abundance of food is shared beyond the religious ceremony. By

carrying out leftovers, the parapoon and parasimbag extend the spirit of communal

support and shared blessings to the wider community, fostering a sense of unity and

fellowship.

In summary, Pagsa-Sharon during Padasal and Pabasa involves the practice of

carrying out leftovers by prayer leaders and members. This specific practice

underscores the integration of communal sharing with religious observances,

emphasizing the cultural value of extending blessings and abundance to the broader

community during these sacred events.

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Pagsa-Sharon Practices During School and Barangay Events Like Induction and
Inaguration

During school and barangay events, particularly induction and inauguration

ceremonies, Pagsa-Sharon practices bring a vibrant sense of community and shared

celebration. One notable practice involves the active participation of attendees in ibit-

ibit and the sharing of leftovers. This tradition symbolizes the inclusive nature of

Pagsa-Sharon, where individuals contribute their own share of foods, fostering a

communal feast. The collective sharing of leftovers extends the joyous celebration

beyond the formal proceedings, reinforcing a spirit of togetherness and community

bonding.

Interestingly, the openness of Pagsa-Sharon is exemplified as gate crashers

also join in the communal sharing experience. This practice reflects the spontaneous

and inclusive nature of the tradition during school and barangay events. Uninvited

guests become part of the larger community celebration, contributing to the festive

atmosphere and emphasizing the accessible and welcoming aspect of Pagsa-Sharon.

Furthermore, the influential figures within the community, such as teachers

and community leaders, actively initiate Pagsa-Sharon. Recognizing their pivotal

roles, these educators and leaders set an example for the broader community by

participating in communal sharing. This initiation reinforces values of cooperation and

unity, showcasing a collaborative spirit during formal events within the school and

barangay community.
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In essence, Pagsa-Sharon practices during school and barangay events

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encompass sharing ibig-ibit and leftovers, welcoming gate crashers into the communal
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experience, and the active involvement of teachers and community leaders in initiating

Pagsa-Sharon. These practices collectively contribute to a vibrant and shared

celebration, emphasizing the cultural value of unity and togetherness during significant

events within the school and barangay community.

Pagsa-Sharon Practices During Thesis Defense

Thesis defense ceremonies take on a communal and celebratory tone through

the incorporation of Pagsa-Sharon practices. One significant aspect is the active

involvement of the thesis candidate who initiates the Pagsa-Sharon, introducing a

personal touch to the academic occasion. This initiation underscores the celebration of

academic accomplishments and recognizes the collaborative effort invested in the

thesis.

Practicality is evident in the Pagsa-Sharon practices as plastic containers are

brought to facilitate the organized distribution of shared food. This reflects a mindful

approach to waste reduction and aligns with the sustainability aspect of the tradition.

The use of plastic containers ensures a convenient means for participants to carry home

their share of the communal feast.

Moreover, the dynamic between the panelists and the candidate is reciprocal,

with panelists bringing food prepared by the candidate to contribute to the celebration.

This practice fosters a sense of camaraderie and shared success, highlighting the

collaborative spirit within academic achievements.

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To add a symbolic gesture to the communal sharing, tokens are distributed,

serving as expressions of gratitude and appreciation for the panelists' time and

contribution to the thesis defense. These tokens become meaningful acknowledgments

of the collaborative effort invested in the academic milestone, enriching the overall

experience of the thesis defense.

In summary, Pagsa-Sharon practices during thesis defense ceremonies involve

the active role of the thesis candidate, the use of practical plastic containers, the

reciprocal contribution of food by panelists, and the distribution of tokens to express

gratitude. These practices collectively infuse a sense of community and celebration into

the academic event, acknowledging shared accomplishments and collaborative efforts.

Pagsa-Sharon during Seminar and Conferences

During school and barangay events, Pagsa-Sharon practices are infused with a

communal spirit, enriching the overall atmosphere of celebration. Firstly, the initiation

of Pagsa-Sharon by organizers reflects their active role in fostering a sense of

community during these gatherings. By actively participating in the communal sharing

experience, organizers set a positive tone for the event, emphasizing togetherness and

shared celebration.

A unique dimension to Pagsa-Sharon during these events is the clandestine

distribution of leftovers among caterers, waiters, and waitresses. This behind-the-

scenes sharing among those involved in the catering adds an intriguing layer to the
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tradition. It signifies a form of camaraderie within the catering team and ensures that
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the abundance of food is shared among those who contributed to the event's culinary

preparations.

Moreover, participants actively bring home unconsumed hand foods such

as sandwiches, burgers, and even bottled drinks. This practice extends the

communal sharing beyond the event venue, allowing attendees to take home a tangible

share of the feast. The inclusion of hand foods and bottled drinks adds diversity to the

items participants can bring home, contributing to the overall sense of abundance and

variety.

Lastly, the distribution of handouts that participants bring home serves as a

tangible reminder of the event and contributes to the overall festive atmosphere. These

handouts become mementos of the communal celebration, further enhancing the

participants' connection to the shared experience.

In summary, Pagsa-Sharon practices during school and barangay events involve

active initiation by organizers, clandestine sharing among catering staff, participants

bringing home unconsumed hand foods and bottled drinks, and the distribution of

handouts. Together, these practices create a vibrant and shared celebration,

emphasizing the values of community and festivity during organized events.

In conclusion, the Pagsa-Sharon phenomenon in Catanduanes is characterized

by several common practices that reflect the communal and generous nature of social

gatherings. Firstly, it is a common practice for hosts to take on the role of distribution

during events. Hosts play a pivotal role in ensuring the smooth execution of Pagsa-
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Sharon, overseeing the sharing of food and contributing to the overall communal

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experience. This practice emphasizes the central role of hosts in fostering a sense of

togetherness and abundance during gatherings.

Another noteworthy aspect is the occurrence of some guests secretly performing

Pagsa-Sharon. This clandestine practice adds a layer of spontaneity and individual

initiative to the communal sharing experience. Guests, in addition to the organized

distribution by hosts, engage in discreet sharing, contributing to the overall atmosphere

of generosity and shared abundance. This practice showcases the participatory and

dynamic nature of Pagsa-Sharon, with individuals taking it upon themselves to

contribute to the communal feast.

Additionally, a distinctive feature is the provision of foods for animals during

Pagsa-Sharon. This practice extends the spirit of sharing beyond human participants to

include domesticated animals. Foods for animals, often referred to as "kaning baboy,"

"kasing aso," and "kaning pusa," represent a cultural consideration for the well-being

of pets and domesticated animals. This practice underscores a holistic approach to

communal sharing, encompassing not only human participants but also the broader

community, including animals.

In summary, the common practices of hosts leading the distribution, some

guests discreetly engaging in Pagsa-Sharon, and the provision of foods for animals

collectively contribute to the richness and diversity of the communal sharing experience

in Catanduanes. These practices reflect the values of generosity, spontaneity, and

inclusivity that define the Pagsa-Sharon phenomenon in the region.

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Functions of Pagsa-Sharon in Catanduanes

The practice of Pagsa-Sharon in Catanduanes transcends the boundaries of a

simple culinary tradition; it is a deeply ingrained cultural phenomenon that serves

multiple essential functions within the local community. At its core, Pagsa-Sharon acts

as a unifying force during social gatherings, weaving a tapestry of communal identity

and shared experiences. The act of collectively partaking in the abundance of food

embodies the spirit of generosity and interconnectedness that defines the cultural

landscape of Catanduanes.

Beyond its cultural significance, Pagsa-Sharon plays a pivotal role in fostering

and strengthening social bonds among community members. The shared act of

distributing and receiving food creates a sense of camaraderie, solidarity, and mutual

care. It serves as a platform for individuals to connect, engage, and express their shared

values of hospitality and communal support. Pagsa-Sharon, therefore, functions as a

social glue that binds the community together, reinforcing a sense of belonging and

shared responsibility.

On a practical level, Pagsa-Sharon exhibits adaptability to various social

contexts, serving as a means of resource distribution during gatherings. The act of

sharing leftovers and additional food items ensures that resources are utilized

efficiently, minimizing waste and promoting sustainability. This practical dimension of

Pagsa-Sharon aligns with the community's values of practicality and resourcefulness,

making it a functional and integral aspect of social events in Catanduanes.

Pagsa-Sharon in Catanduanes fulfills diverse functions within the

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community, showcasing its cultural and pragmatic significance.

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In the practice of Pagsa-Sharon, a key function is the distribution of protein

during fiestas. This cultural norm involves sharing protein-rich dishes among

attendees, emphasizing a practical approach to resource utilization and fostering a sense

of abundance and nutritional support within the community. There are communities in

Catanduanes that are poor and can only eat vegetables such as hopi or gabi during

ordinary days. So, fiestas give them the chance for protein intake and pagsa-Sharon

plays a vital role in the mentioned undertaking.

Expressing gratitude and appreciation stands out as another vital function.

Pagsa-Sharon operates as a tangible token for guests attending events, creating a

reciprocal relationship of warmth and acknowledgment. This function goes beyond

mere hospitality, conveying the host's deep appreciation for the presence and

participation of their guests.

During significant life events like Christenings and Weddings, Pagsa-Sharon

takes on added cultural richness. It becomes a heartfelt gesture towards godparents,

expressing thanks for their support and presence during these pivotal moments. This

function enriches the symbolic value of Pagsa-Sharon in celebrating important life

milestones.

Pagsa-Sharon serves as a powerful symbol of sharing within the community.

Through the act of distributing and receiving food, individuals manifest the value of

communal sharing, emphasizing generosity and shared resources within Catanduanes

culture.
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As a symbol of thoughtfulness, Pagsa-Sharon gains depth when individuals

bring carefully wrapped or specially prepared foods. This function highlights the

attention and consideration given to the act of sharing, emphasizing the thoughtfulness

embedded in the communal tradition.

Expressing gratitude is a fundamental function of Pagsa-Sharon, particularly

during festive occasions. The act of sharing food becomes a symbol of thanksgiving,

where community members collectively express appreciation for the blessings

received.

Beyond cultural symbolism, Pagsa-Sharon serves as a livelihood opportunity

for those in need, especially during festivals. This function provides economic benefits

to individuals who engage in food preparation and distribution during celebrations,

contributing to the economic dynamics of the community.

Pagsa-Sharon plays a crucial role in strengthening the bonds between

relatives and friends. The act of sharing food creates a shared experience, fostering

closer relationships and reinforcing the social fabric of the community.

In a pragmatic sense, Pagsa-Sharon prevents food waste by distributing

leftovers or surplus food items, aligning with sustainable practices within the

community.

Functioning as a form of payment, Pagsa-Sharon acknowledges the efforts of

individuals who contribute to the success of gatherings. Whether kitchen helpers, event
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organizers, or participants, the distribution of food serves as a tangible form of

compensation.

In the context of parties, Pagsa-Sharon adds an element of joy and amusement.

This function suggests that the act of sharing and distributing food becomes a source of

laughter and light-heartedness during festive occasions.

Even in somber occasions like internment, Pagsa-Sharon takes on a unique

function, serving as a form of reward, remembrance, expression of gratitude, or

appreciation to those who joined the grieving family. This function showcases the

adaptability of Pagsa-Sharon, transcending celebratory events to fulfill diverse cultural

and emotional needs.

The multifaceted practice of Pagsa-Sharon in Catanduanes is deeply rooted in

cultural significance, embodying various interpretations that go beyond mere

sustenance. Its role in distributing protein during fiestas serves as a cultural touchstone,

reinforcing shared values of abundance, communal support, and the celebration of life's

blessings. This cultural resonance echoes through the community, providing a tangible

expression of collective identity.

Expressing gratitude through Pagsa-Sharon creates reciprocal social bonds,

reinforcing the importance of acknowledgment and contributing to the fabric of

community life. In Christenings and Weddings, the practice takes on symbolic

significance, becoming a heartfelt gesture of gratitude to godparents and elevating

communal celebrations to profound cultural expressions. This underscores the

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community's commitment to preserving and passing down these meaningful traditions

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from one generation to the next.

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Pagsa-Sharon also plays a crucial role in community building, symbolizing

sharing and thoughtfulness. It becomes a tool for fostering social cohesion and

interconnectedness, reinforcing the ethos of generosity within Catanduanes society. On

an economic front, the practice serves as a livelihood opportunity during festivals,

providing economic benefits to individuals involved in food preparation and

distribution. Beyond cultural and social dimensions, Pagsa-Sharon aligns with

sustainable practices, preventing food waste and promoting responsible consumption.

Implications of Pagsa-Sharon extend to cultural preservation, social coherence,

economic empowerment, and sustainability practices. As a resilient cultural practice

adapting to various occasions, Pagsa-Sharon stands as a testament to Catanduanes'

commitment to maintaining cultural traditions while evolving in the face of change.

Filipino Values Reflected in Pag-Sharon Phenomenon in Catanduanes

The Pagsa-Sharon phenomenon in Catanduanes stands as a living testament to

the enduring embrace of Filipino values within the local culture. Beyond its culinary

significance, Pagsa-Sharon encapsulates a unique tapestry of values that define the

Filipino identity. This exploration seeks to unravel the layers of these values interwoven

in the practice, shedding light on the communal spirit, generosity, and

interconnectedness that come to life during social gatherings. As Catandunganons

engage in the art of sharing food, they simultaneously reflect and reinforce the timeless

values that have been cherished across generations.

At the heart of Pagsa-Sharon lies the deeply rooted value of generosity, a

cornerstone of Filipino culture. The act of sharing food during various occasions, be it
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fiestas, weddings, or reunions, serves as a powerful expression of communal bonds.

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The practice embodies the Filipino belief that joy multiplies when shared, fostering a

sense of interconnectedness among community members. Pagsa-Sharon becomes a

manifestation of the bayanihan spirit, where individuals actively contribute to the

collective well-being, creating a harmonious environment that transcends the

immediate celebration.

Pagsa-Sharon in Catanduanes becomes a canvas for the expression of gratitude,

particularly during significant life events such as christenings and weddings. The act of

sharing specially prepared food with godparents, relatives, and guests becomes a

heartfelt gesture, symbolizing appreciation and acknowledgment. This resonates deeply

with the Filipino value of utang na loob, emphasizing reciprocal relationships and the

importance of recognizing the contributions of others. Moreover, the practice reinforces

the strong family ties inherent in Filipino culture, where family extends beyond blood

relations to encompass the broader community, creating a network of support and

kinship. Therefore, this part of the paper will discuss the identified Filipino values in

relation to pagsa-Sharon. Values were classified as positive and negative values based

on the context given by the informants’ responses.

Table 1
Filipino Values Reflected in Pagsa-Sharon Phenomenon in Catanduanes

Positive Values Negative Values

1. Sense of Gratitude 1. Hiya

2. Sense of Bayanihan 2. Katakawan
3. Camaraderie 3. Pasikat
4. Thoughtfulness
5. Creativity
6. Respect
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7. Pakikiramay
8. Pakikisama at Pakikipagkapuwa
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9. Close Family Ties

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10. Sense of Belongingness

11. Sense of Appreciation
12. Pagkamapagbigay
13. Pagtulong sa Mahihirap
14. Pasasalamat sa Diyos

Table 1 shows the Filipino values reflected in pagsa-Sharon phenomenon in

Catanduanes. Pagsa-Sharon is deeply intertwined with key Filipino values, shaping the

nature and dynamics of communal gatherings in Catanduanes. The practice inherently

embodies a sense of gratitude as both hosts and guests partake in the shared abundance,

fostering an atmosphere of appreciation for the blessings of togetherness and

celebration. The value of bayanihan is prominently on display, with community

members collectively ensuring the success of social events through shared

responsibility and unity. This collaborative effort not only strengthens social bonds but

also has broader implications for community resilience and support systems.

Camaraderie flourishes within the context of Pagsa-Sharon as individuals

engage in the communal act of sharing and partaking in each other's offerings. This

fosters positive social interactions, reinforcing the fabric of community relationships.

Thoughtfulness is another value evident in the practice, as the careful preparation and

sharing of food reflect a genuine consideration for others' enjoyment and convenience.

This thoughtfulness extends beyond the immediate gathering, contributing to a culture

of care and concern that permeates the community.

Pagsa-Sharon also reflects the Filipino values of creativity and respect. Hosts

take pride in presenting unique and visually appealing dishes, showcasing their creative
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prowess. Simultaneously, adherence to cultural norms and the act of sharing

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demonstrate a profound respect for others and their contributions. Beyond these

interpersonal dynamics, the practice has implications for sustainability, as the focus

on reusable containers aligns with an environmentally conscious mindset, reflecting a

growing awareness of ecological concerns.

As participants engage in Pagsa-Sharon during events like internment, where it

serves as a form of gratitude, the values of pakikiramay (empathy) and

pagkamapagbigay (generosity) come to the forefront. The act of sharing food with

those who attended a funeral or wake reflects a deep sense of sympathy and support,

reinforcing community bonds during challenging times. Overall, Pagsa-Sharon

contributes to the preservation of Filipino values, strengthening social cohesion,

promoting sustainability, and fostering a sense of shared identity within the

community.

Despite the positive aspects of Pagsa-Sharon, certain negative Filipino values

are also evident in this cultural phenomenon. Hiya, or excessive concern for what

others may think, can sometimes hinder the enjoyment and engagement in Pagsa-

Sharon. Individuals might refrain from participating fully due to fear of judgment or

social scrutiny. This can result in missed opportunities for genuine connection and

communal bonding.

Katakawan, or excessive greed or gluttony, may manifest in some individuals

during Pagsa-Sharon events. The desire to accumulate more than one's fair share can

lead to disparities in the distribution of food, potentially causing tension or resentment

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among participants. Addressing this negative value requires a collective effort to

promote moderation and fairness in the sharing process.

The presence of pasikat, or the desire to show off or be in the spotlight, can

impact the sincerity of Pagsa-Sharon. Individuals driven by pasikat may engage in the

practice for personal gain rather than genuine communal sharing. This can distort the

original intent of fostering camaraderie and mutual support within the community.

It is crucial to recognize and address these negative values to ensure that Pagsa-

Sharon remains a positive and meaningful cultural practice. Initiatives to promote

inclusivity, discourage excessive competition, and emphasize the communal spirit can

help mitigate the impact of hiya, katakawan, and pasikat within the context of this

cherished tradition.

The preeminence of positive values in Pagsa-Sharon can be attributed to the

cultural and societal norms prevalent in Filipino communities. Filipino culture places a

strong emphasis on communal harmony, cooperation, and interconnectedness, which

naturally aligns with positive values. The tradition of Pagsa-Sharon reflects a cultural

ethos that prioritizes positive attributes for the benefit of the community.

Firstly, the cultural emphasis on harmony is a driving force behind the

prevalence of positive values in Pagsa-Sharon. Filipinos value maintaining a sense of

unity within social groups and communities, leading participants to actively engage in

practices that promote gratitude, camaraderie, and thoughtfulness. This cultural

inclination contributes to fostering a harmonious environment during Pagsa-Sharon,

creating a collective atmosphere of shared well-being.

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Secondly, the communal orientation deeply ingrained in Filipino culture plays

a pivotal role in the predominance of positive values. Pagsa-Sharon, being a communal

practice, inherently aligns with positive values like bayanihan (community cooperation)

and pakikisama (social camaraderie). Participants collaborate for the success of social

gatherings, exemplifying a communal orientation that emphasizes collective support

and shared experiences.

Moreover, the influence of family-centric values is a significant factor

contributing to the prevalence of positive values in Pagsa-Sharon. Filipino society

places great importance on close family ties and support, and these positive values

naturally extend to communal practices. Participants view each other as an extended

family during Pagsa-Sharon, fostering a sense of belongingness and reinforcing the

positive cultural values associated with family bonds.

In addition, the tradition of generosity deeply rooted in Filipino culture plays a

crucial role. Pagsa-Sharon serves as a tangible expression of generosity, allowing

individuals to showcase their willingness to share resources and contribute to the

overall positive atmosphere during social gatherings. The cultural affirmation of

gratitude is evident as participants actively express thankfulness, acknowledging the

efforts of hosts, organizers, and fellow participants.

Lastly, the cultural sensitivity to others prevalent in Filipino society contributes

to the reinforcement of positive values during Pagsa-Sharon. Filipinos value being

considerate and respectful towards others, and this cultural sensitivity is reflected in

positive values such as respect, thoughtfulness, and camaraderie. Participants actively

engage in practices that enhance the communal experience, contributing to an

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While negative values like hiya (shame), katakawan (greed), and pasikat

(showing off) exist, their occurrence may be overshadowed by the collective orientation

towards fostering a positive and harmonious community experience during Pagsa-

Sharon. The cultural emphasis on positive values contributes to the overall well-being

and cohesiveness of the community during these social gatherings.

The findings on the values related to pagsa-Sharon, such as sharing, caring,

bayanihan, thoughtfulness, and camaraderie, resonate strongly with the studies

conducted by May Anne Mata-Alcantara, Michelle Torres, and Melinda Flores. Each

of these studies highlights the significance of cultural and moral values in various

Filipino celebrations and festivals.

May Anne Mata-Alcantara's research emphasizes that Filipino family

celebrations are vital platforms for transmitting and reinforcing cultural and moral

values. Your observations regarding pagsa-Sharon, particularly the emphasis on

sharing and caring among community members, align with her assertion. In family

gatherings, similar to pagsa-Sharon, food sharing is a common practice that epitomizes

the value of bayanihan, or collective community assistance. It fosters an environment

where thoughtfulness and camaraderie flourish as families come together to celebrate,

support one another, and honor familial ties. This mutual support system encapsulates

the essence of Filipino culture, where gatherings serve as crucial avenues for instilling

values that strengthen family and community bonds.

Michelle Torres' study on the Sinulog Festival reveals that the festival promotes

social cohesion, cultural pride, and religious devotion—values that mirror those found

in your findings on pagsa-Sharon. During the Sinulog Festival, the collective

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participation in rituals and festivities promotes a sense of belonging among community

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members, much like the communal sharing experienced in pagsa-Sharon. Both

practices serve to reinforce social networks, cultivate cultural identity, and celebrate

shared beliefs. The values of caring and thoughtfulness manifest clearly in the support

festival-goers offer each other, similar to how participants in pagsa-Sharon exhibit

concern for their friends and family by sharing food and resources.

Melinda Flores' research into the Kadayawan Festival highlights the festival's

role in expressing and reinforcing social values while promoting cultural tourism in

Davao City. The Kadayawan Festival, characterized by its vibrant celebrations and

communal activities, encapsulates the spirit of bayanihan—reflecting your findings on

the importance of camaraderie and togetherness in Filipino culture. The act of sharing

food during the festival mirrors the practice of pagsa-Sharon, where gatherings become

a celebration of collective identity and communal support. Both practices emphasize

the value of sharing and the strength of community ties, affirming that cultural

celebrations are significant for nurturing social relationships and cultural pride.

The findings on the positive values of pagsa-Sharon—such as sharing, caring,

bayanihan, thoughtfulness, and camaraderie—are not only relevant but also strongly

supported by the research of Mata-Alcantara, Torres, and Flores. Each of these studies

illustrates how Filipino cultural practices, whether through family celebrations or

community festivals, serve as vital expressions of core values that promote unity,

support, and collective identity within the community. These connections underscore

the integral role such practices play in the social fabric of Filipino society.
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Conclusions

Based on the findings of the study, the researcher was able to draw the

following conclusions:

.
1. Pagsa-Sharon is a unique cultural practice in Catanduanes. It clearly draws

from a variety of material cultures, beliefs, and customs. Moreover, pagsa-Sharon is

recognized as a positive behavior because it reflects positive values, good camaraderie,

the sharing of food and other items, and the prevention of food waste from excess

offerings. It also presents the following conclusions regarding various types of culture:

a. The phenomenon of pagsa-Sharon serves as a rich source of material culture,

encompassing various culinary items, objects suitable for wrapping, types of

coverings, feast arrangements, and individuals involved in this practice. These

material cultures indicate that pagsa-Sharon in Catanduanes is an existing

cultural activity across different types of occasions or social gatherings.

b. Positive beliefs are evident in the practice of pagsa-Sharon, serving as a guide

for the citizens of Catanduanes to execute it correctly. These beliefs also

demonstrate that pagsa-Sharon in Catanduanes is widely accepted and

beneficial to the majority.

c. Identified practices indicate that pagsa-Sharon in Catanduanes is a conscious

and positive effort by the people to continuously make various celebrations in

the province vibrant and fruitful.

2. The discovered functions illustrate the broad significance of pagsa-Sharon to

people from different walks of life. Due to the substantial contributions of this
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phenomenon to people's lives, these functions are very much alive and continue to be

reasons why pagsa-Sharon is an accepted cultural practice in the province.

3. The phenomenon of pagsa-Sharon reflects many positive Filipino values. It

demonstrates the positive impact of this cultural activity on the lives of

Catandunganons.

Recommendations

Based on the conclusions drawn from the research study on pagsa-Sharon in

Catanduanes, here are ten recommendations:

1. Further Documentation and Research. Encourage further documentation

and research on pagsa-Sharon, delving deeper into specific aspects such as the historical

evolution, variations across municipalities, and the role of modern influences on this

cultural practice.

2. Community Awareness Programs. Initiate community awareness

programs to highlight the cultural significance of pagsa-Sharon, emphasizing its

positive impact on community bonding, sustainability, and shared celebrations.

3. Educational Initiatives. Integrate aspects of pagsa-Sharon into local

educational curricula, ensuring that younger generations understand and appreciate the

cultural heritage embedded in this practice.

4. Cultural Exchange Programs. Facilitate cultural exchange programs

between different regions or provinces, incorporating pagsa-Sharon as a cultural

element, fostering understanding and appreciation of diverse Filipino traditions.

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5. Preservation of Culinary Heritage. Support initiatives aimed at preserving

the culinary heritage associated with pagsa-Sharon, including traditional recipes,

cooking techniques, and unique dishes prepared during these events.

6. Community Workshops. Organize community workshops on sustainable

practices within pagsa-Sharon, promoting eco-friendly wrappers, reducing waste, and

maintaining the cultural essence while adapting to contemporary challenges.

7. Collaboration with Local Artists. Encourage collaborations between local

artists and pagsa-Sharon practitioners to create artworks that reflect the essence of this

cultural phenomenon, contributing to the preservation of its visual representation.

8. Tourism Development. Integrate pagsa-Sharon into local tourism

development strategies, showcasing it as a unique cultural experience for visitors,

thereby promoting cultural tourism and supporting local economies.

9. Community Engagement Programs. Establish community engagement

programs that involve citizens in decision-making processes related to the continuation

and adaptation of pagsa-Sharon, ensuring that the practice remains relevant and

meaningful.

10. Promotion of Responsible Tourism. Emphasize responsible tourism

practices that respect and honor local traditions like pagsa-Sharon. Encourage tourists

to actively participate in cultural activities with sensitivity to local customs and values.

11. Implications for Next Research Connected to Pagsa-Sharon. The

exploration of pagsa-Sharon presents significant implications for future research,

programs, and policies. This unique cultural practice not only encapsulates the social

dynamics of sharing and community spirit but also reflects broader sociocultural
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themes that merit deeper investigation. Future research could focus on further

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documenting the various forms and expressions of pagsa-Sharon across different

communities in Catanduanes and beyond, which would enhance understanding of how

cultural practices evolve and adapt over time. Researchers may also consider

comparative studies between pagsa-Sharon and similar cultural practices in other

regions or countries to illuminate universal themes of sharing and generosity, enriching

anthropological discourse. Additionally, investigating how modernization and

urbanization influence traditional practices like pagsa-Sharon could provide insights

into the resilience of cultural traditions in the face of change. Quantitative studies

assessing the impact of pagsa-Sharon on food waste reduction could inform

sustainability efforts and promote food-sharing as a practical solution. In terms of

program recommendations, educational initiatives focused on teaching the values and

practices of pagsa-Sharon in schools and community centers could foster appreciation

for local culture and promote communal responsibility among younger generations.

Establishing community festivals centered around pagsa-Sharon could enhance local

engagement and solidarity while providing platforms for education about traditional

practices. Furthermore, organizing workshops to train community members in effective

sharing practices could strengthen social bonds and encourage sustainable practices in

food consumption and sharing. Lastly, there are notable policy implications related to

pagsa-Sharon that could support its continued relevance and effectiveness.

Policymakers could advocate for support programs that encourage local agricultural

production, facilitating practices such as pagsa-Sharon by ensuring access to fresh,

surplus food within communities. Integrating the principles of pagsa-Sharon into food
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security policies could enhance community resilience by considering food-sharing

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initiatives that directly link surplus food to those in need. Additionally, developing

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policies that recognize and promote traditional practices like pagsa-Sharon as vital

components of cultural heritage could help protect these traditions from being

overshadowed by modern lifestyles. Therefore, the implications for future research,

programs, and policy surrounding pagsa-Sharon are extensive and vital for the

preservation of cultural practices that promote sharing, community engagement, and

sustainability. Addressing these aspects not only enriches the cultural landscape of

Catanduanes but also supports broader goals related to social cohesion and

environmental stewardship.

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Appendix 1
Research Tool

17 October 2023

________________________
________________________
________________________

Dear Respondent:

I am currently working on a research paper tentatively titled “Balutin mo ako ng Hiwaga ng

Iyong Pagmamahal: The Phenomenology of Pagsa-Sharon during Social Gatherings in
Catanduanes Island, Philippines”. The primary aim of this study is to elucidate the
significance of this phenomenon in the lives of the people of Catanduanes.

In connection to this, I kindly request some of your faculty members . You may respond in
English, Filipino, or Bicol. Your input will be significant in advancing this research endeavor.
Rest assured that your answers will be used for research purposes only.

I am hopeful for your positive response and approval of this request. Thank you very much for
your cooperation.

Truly yours,

JOVERT R. BALUNSAY, PhD

Faculty Researcher
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Interview Guide
I. Propayl ng Impormante:
Pangalan(Opsiyonal) _______________________________________________________
Edad: ______________________ Kasarian: ________________________
Hanapbuhay: ____________________

Sagutin ang sumusunod na katanungan batay sa sariling pananaw, karanasan, at paaniniwala

hinggil sa pagsa-Sharon o pagbabalot ng pagkain tuwing may mga okasyon kayong
dinadaluhan.

A. Kulturang materyal kaugnay ng pagsa-Sharon:

1. Ano-ano ang mga bagay, kagamitan, o kasangkapan ang inyong ginagamit kapag
kayo ay nagsa-Sharon? Nagpapa-Sharon?
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

2. Anong klase o uri ng pambalot o lalagyan ang inyong ginagamit kapag nag-uuwi ng
pagkain mula sa dinadaluhan ninyong pagtitipon?
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

3. Ano-anong mga ulam ang inyong binabalot para iuwi sa bahay kapag dumadalo kayo
sa anumang okasyon?
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

4. Maliban sa mga ulam, ano-ano pa ang inyong binabalot sa mga handaan upang iuwi sa
bahay?
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
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5. Maliban sa mga pagkain, ano-ano pa ang inyong binabalot upang iuwi sa bahay?
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

6. Sa anong mga pagtitipon ninyo isinasagawa ang pagsa-Sharon?

_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

B. Mga paniniwala kaugnay ng pagsa-Sharon

1. Ano-ano ang inyong mga paniniwala o kuru-kuro hinggil sa pagsa-Sharon o

pagbabalot ng pagkain tuwing may handaan?
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

2. May kahalagahan ba ang pagsa-Sharon o pagbabalot ng pagkain tuwing may

handaan? Ano-ano ang mga ito?
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

3. Paano nakatutulong ang pagsa-Sharon sa samahan ng magkakamag-anak at

magkakaibigan tuwing may handaan?
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

4. Ano-anong mga positibong paniniwalaang mahahango sa gawaing pagbabalot ng

pagkain o pagsa-Sharon?
_____________________________________________________________________
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_____________________________________________________________________
_____________________________________________________________________

5. Ano-anong mga negatibong paniniwala ang mahahango sa gawaing pagbabalot ng

pagkain o pagsa-Sharon?
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

6. Nagpapaalam pa ba kayo sa may-ari ng bahay kung saan may okasyon kapag kayo ay
nagbabalot ng pagkain? Bakit?
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

7. Ikaw ba mismo ang nagbabalot ng pagkain o ang may-ari ng bahay kung saan
nagaganap ang okasyon? Bakit?
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

8. Sa tingin mo, dapat bang panatilihin ang pagsa-Sharon sa mga pagtitipon? Bakit?
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

9. Para kanino ba ang mga pagkaing binalot mo mula sa okasyong iyong dinadaluhan?
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
109

10. Sa lahat ba ng handaang pinuntahan mo, isinasagawa mo ang pagsa-Sharon? Bakit?

_____________________________________________________________________
_____________________________________________________________________
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_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

C. Mga kaugalian kaugnay ng pagsa-Sharon

1. Paano isinasagawa ang pagsa-Sharon sa inyong barangay/komunidad?

_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

2. Sino-sino ang mga kasama mo sa pagsasagawa ng pagsa-Sharon?

_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

3. Ano-ano ang papel na ginagampanan ng bawat kasama mo sa pagsa-Sharon?

_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

4. May mga hakbang ka bang sinusunod sa pagsa-Sharon? Kung mayroon, ano-ano ang
mga iyon?
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

5. Ano-ano ang mga dapat tandaan kapag nagsa-Sharon?

_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
6. Ano-ano ang mga hindi dapat gawin kapag nagsa-Sharon?
_____________________________________________________________________
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_____________________________________________________________________
_____________________________________________________________________
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_____________________________________________________________________
_____________________________________________________________________

7. Kailan mo natutunan ang gawaing ito?

_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

8. Sino ang nagturo o nag-impluwensiya sa iyong gawin ito?

_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

9. Paano isinasagawa ang pagsa-Sharon sa mga pistahan?

_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

10. Paano isinasagawa ang pagsa-Sharon sa mga kasalan?

_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

11. Paano isinasagawa ang pagsa-Sharon sa mga binyagan?

_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

12. Paano isinasagawa ang pagsa-Sharon sa mga reunion?

_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
111

_____________________________________________________________________

13. Paano isinasagawa ang pagsa-Sharon sa mga lamayan?

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_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

14. Paano isinasagawa ang pagsa-Sharon sa mga padasal?

_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

15. Paano isinasagawa ang pagsa-Sharon sa mga kaarawan?

_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

16. Paano isinasagawa ang pagsa-Sharon sa mga party kagaya ng Christmas party?
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

17. Paano isinasagawa ang pagsa-Sharon sa mga graduation?

_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

18. Paano isinasagawa ang pagsa-Sharon sa mga iba pang pagtitipon kagaya ng mga
programa sa paaralan at thesis defense (Para sa mga guro lang po ito)?

_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
112

19. Ano-ano ang iba’t ibang estilo ninyo sa pagsa-Sharon?

_____________________________________________________________________
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_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

20. Kailan mo kadalasang isinasagawa ang pagsa-Sharon? Habang bago magkainan,

habang nagkakainan, o pagkatapos na ng kainan? Bakit?
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

D. Functions of pagsa-Sharon in the lives of Catandunganons.

1. Sa tingin mo, bakit kailangan nang itigil ang pagsa-Sharon? Kung oo, pakipaliwanag
ang sagot. Kung hindi, dumako na sa sunod na tanong.
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

2. Sa tingin mo, bakit kailangang ipagpatuloy ang pagsa-Sharon?

_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

3. Nalulutas ba ng pagsa-Sharon ang kagutuman sa paligid? Bakit/ipaliwanag.

_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

4. Masasabi mo bang bahagi na ang pagsa-Sharon sa mga handaan dito sa Catanduanes?

_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
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5. Maaari ka bang maglahad mga karanasan o kuwento mo habang isinasagawa ang pagsa-
Sharon?
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

E. Filipino values reflected in pagsa-Sharon

1. Paano nakatutulong ang pagsa-Sharon sa iyong sarili?

_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

2. Paano nakatutulong ang pagsa-Sharon sa iyong pamilya?

_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

3. Paano nakatutulong ang pagsa-Sharon sa iyong komunidad?

_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

4. Paano nakatutulong ang pagsa-Sharon sa mismong may-ari ng bahay kung saan

isinagawa ang handaan?
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

5. Paano nakatutulong ang pagsa-Sharon sa pag-iwas sa pag-aaksaya ng pagkain?

_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
114

_____________________________________________________________________
_____________________________________________________________________
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6. Nakatutulong ba ang pagsa-Sharon sa pagpapanatili ng matibay na ugnayan ng

magkakamag-anak/magkakaibigan? Paano?
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

7. Bilang may-ari ng bahay kung saan isinasagawa ang okasyon, bakit kailangang
pumayag na magbalot ng pagkain ang mga bisita?
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

8. Kailan lamang ba dapat isagawa ang pagsa-Sharon sa mga okasyon? Bakit?

_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

9. Kailan naman hindi ito dapat gawin?

_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

10. Bilang may-ari ng bahay kung saan isinasagawa ang okasyon, may halaga pa ba ang
pagsa-Sharon para s aiyo? Bakit oo o bakit hindi?
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________

11. Bilang may-ari ng bahay kung saan isinasagawa ang okasyon, may halaga pa ba ang
pagsa-Sharon sa iyong pamilya? Bakit oo o bakit hindi?
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
115

_____________________________________________________________________
_____________________________________________________________________
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12. Bilang isang bisita sa isang pagtitipon, mahalaga ang pagsa-Sharon? Bakit?
_____________________________________________________________________
_____________________________________________________________________
____________________________________________________________________

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Appendix 2
Validation Tool

October 11, 2023

Prof. Raymund Sandy Barcelon

Faculty, Languages Department
This University

Sir:

The undersigned is currently writing a research paper tentatively titled “Balutin mo

ako ng Hiwaga ng Iyong Pagmamahal: The Phenomenology of Pagsa-Sharon
during Social Gatherings in Catanduanes Island, Philippines”. Its main purpose is
to describe the role of said phenomenon in the lives of the Catandunganons.
Specifically, this research will answer the following questions:

1. What are the cultural aspects of pagsa-Sharon in Catanduanes,

in terms of:
I. material culture
II. beliefs
III. practices
2. What are the functions of pagsa-Sharon phenomenon in the lives
of Catandunganons?
3. What Filipino values are reflected in the pagsha-Sharon practice
in Catanduanes?

In connection to this, may the undersign ask for your help to please content validate the
attached researcher-made interview guide. I know that your expertise in your major
field of specialization will contribute to make this instrument a better tool to answer the
problems/objectives of the study.

I earnestly hope for your help and positive response to this request. Thank you!

Very truly yours,

JOVERT R. BALUNSAY, PhD

Faculty Researcher
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CONTENT VALIDATION MATERIAL

“Balutin mo ako ng Hiwaga ng Iyong Pagmamahal: The Phenomenology of Pagsa-

Sharon during Social Gatherings in Catanduanes Island, Philippines”

Direction: The following are statements that describe the cultural aspects, functions, and
Filipino values related to pagsa-Sharon phenomenon. Please rate the relevance of each
statement to the general construct “pagsa-Sharon phenomenon.”. Check the box under the
number corresponding to your response: 1-Not Relevant; 2-Somewhat Relevant; 3-Relevant;
4-Very Relevant. if you encircled the numbers 1 (Not Relevant) or 2 (Somewhat Relevant),
kindly provide comments and suggestions to improve the statements. You may also add more
questions to the space provided after each indicator.

Scale

Indicators Highly Relevant Somewhat Not Suggestion

relevant relevant relevant
Cultural aspects of pagsa-Sharon in Catanduanes, in terms of material culture

1. Ano-ano ang mga bagay,

kagamitan, o kasangkapan ang
inyong ginagamit kapag kayo
ay nagsa-Sharon? Nagpapa-
Sharon?

2. Saan ninyo inilalagay ang

pagkaing iniuuwi ninyo sa
bahay?

3. Ano-anong mga ulam ang

inyong binabalot para iuwi sa
bahay?

4. Maliban sa mga ulam, ano-

ano pa ang inyong binabalot sa
mga handaan upang iuwi sa
bahay?

5. Maliban sa mga pagkain,

118

ano-ano pa ang inyong

binabalot upang iuwi sa bahay?
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6. Sa anong mga pagtitipon

isinasagawa ninyo ang pagsa-
Sharon?

Cultural aspects of pagsa-Sharon in Catanduanes, in terms of beliefs

1. Ano-ano ang inyong mga

paniniwala o kuru-kuro hinggil
sa pagsa-Sharon o pagbabalot
ng pagkain tuwing may
handaan?

2. Bakit mahalaga ang pagsa-

Sharon o pagbabalot ng pagkain
tuwing may handaan?

3. Paano nakatutulong ang

pagsa-Sharon sa samahan ng
magkakamag-anak at
magkakaibigan tuwing may
handaan?

4. Ano-anong mga negatibong

paniniwala ang mahahango sa
gawaing pagbabalot ng pagkain
o pagsa-Sharon?

5. Ano-anong mga positibong

paniniwalaang mahahango sa
gawaing pagbabalot ng pagkain
o pagsa-Sharon?

6. Sa tingin mo, dapat bang

panatilihin ang pagsa-Sharon sa
mga pagtitipon? Bakit?

Cultural aspects of pagsa-Sharon in Catanduanes, in terms of practices

1. Paano isinasagawa ang

pagsa-Sharon sa inyong
baranggay?

2. Sino-sino ang kasama mo sa

119

pagsasagawa ng pagsa-Sharon?

3. May mga hakbang ka bang

Page

sinusunod sa pagsa-Sharon?
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Kung mayroon, ano-ano ang

mga iyon?

4. Ano-ano ang mga hindi dapat

gawin kapag nagsa-Sharon?

5. Ano-ano ang mga dapat

gawin kapag nagsa-Sharon?

6. Kailan mo natutunan ang

gawaing ito?

7. Sino ang nag-impluwensiya

sa ‘yong gawin ito?

8. Paano isinasagawa ang

pagsa-Sharon sa mga pistahan?

9. Paano isinasagawa ang

pagsa-Sharon sa mga kasalan?

10. Paano isinasagawa ang

pagsa-Sharon sa mga binyagan?

11. Paano isinasagawa ang

pagsa-Sharon sa mga reunion?

12. Paano isinasagawa ang

pagsa-Sharon sa mga lamayan?

13. Paano isinasagawa ang

pagsa-Sharon sa mga padasal?

14. Paano isinasagawa ang

pagsa-Sharon sa mga ipa bang
handaan kagaya ng birthday
party, anniversary, graduation,
Christmas party, at programa sa
paaralan?

Functions of pagsa-Sharon phenomenon in the lives of Catandunganons

1. Paano nakatutulong ang

120

pagsa-Sharon sa iyong sarili?

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2. Paano nakatutulong ang

pagsa-Sharon sa iyong
pamilya?

3. Paano nakatutulong ang

pagsa-Sharon sa iyong
komunidad?

4. Paano nakatutulong ang

pagsa-Sharon sa mismong may-
ari ng bahay kung saan
isinagawa ang handaan?

5. Paano nakatutulong ang

pagsa-Sharon sa pag-iwas sa
pag-aaksaya ng pagkain?

6. Nakatutulong ba ang pagsa-

Sharon sa pagpapanatili ng
matibay na ugnayan ng
magkakamag-
anak/magkakaibigan? Paano?

7. Masasabi mo bang bahagi na

ng anumang okasyon ang
pagsa-Sharon? Bakit?

8. Maaari ka bang maglahad ng

mga sariling karanasan sa
pagsa-Sharon?

Filipino values are reflected in the pagsha-Sharon practice in Catanduanes

1. Sa tingin mo kailangan bang

itigil ang pagsa-Sharon? Bakit?

2. Sa tingin mo, bakit

kailangang ipagpatuloy ang
pagsa-Sharon?

3. Nalulutas ba ng pagsa-
Sharon ang kagutuman ng mga
tao paligid? Ipaliwanag.
121

4. Paano nagiging simbolo ng

pagbibigayan ang pagsa-Sharon
Page

tuwing may okasyon?

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5. Kailan ba hindi dapat

isagawa ang pagsa-Sharon sa
mga okasyon? Bakit?

Other Comments/Suggestions:

___________________________________________________________________________

___________________________________________________________________________

___________________________________________________________________________

___________________________________________________________________________

___________________________________________________________________________

___________________________________________________________________________

___________________________________________________________________________

___________________________________________________________________________

___________________________________________________________________________

___________________________________________________________________________

___________________________________________________________________________

___________________________________________________________________________

__
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Appendix 3
Letter Request to Conduct Data Gathering

13 Oktubre 2023

Dr. Patrick Alain T. Azanza

Pangulo
Ng Pamantasang ito

Mahal na Pangulo:

Kaugnay ng pananaliksik na may pamagat na BALUTIN MO AKO NG HIWAGA NG

IYONG PAGMAMAHAL: THE PHENOMENOLOGY OF PAGSA-SHARON
DURING SOCIAL GATHERINGS IN CATANDUANES ISLAND, PHILIPPINES,
mapitagang hinihiling ng nakalagda ang isang official businesss na Travel Order para sa
pangangalap ng datos sa 11 bayan ng Catanduanes. Hinihiling din po na magamit ang isa sa
mga sasakyan ng paaralan para sa nasabing biyahe pati na ang serbisyo ng isa sa mga drayber
ng Pamantasan. Nasa sumusunod na talahanayan ang tiyak na mga araw at lugar na tutunguhin
ng mananaliksik:

Munisipalidad Panukalang Petsa ng Biyahe

Bato at San Miguel Oktubre 25
Viga, Payo, Bagamanoc` Nobyembre 8
Gigmoto at Baras Nobyembre 15
Pandan at Caramoran Nobyembre 25
Virac at San Andres Nobyembre 29

Malugod na umaasa ang nakalagda sa inyong pagpapatibay sa kahilingang ito. Maraming

salamat!

Lubos na sumasainyo:

JOVERT R. BALUNSAY, PhD

Fakulti-Mananaliksik

Pinansin:
123

SUSAN M. TINDUGAN, PhD

Page

Tagapangulo, Departamento ng mga Wika

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Research and Development Services

Itinatagubiling Pagtibayin:

JOEL JORDAN, PhD

Koordineytor sa Pananaliksik, CHUMSS

JIMMYLEN Z. TONIO, PhD

Dekano, CHUMSS

JONATHAN B. CAPSA
OIC, Motorpool Services

JOSE Z. TRIA, PhD

Direktor, RDS

GEMMA G. ACEDO, PhD, DIT

Pangalawang Pangulo, Gawaing Akademiko

ROSANA S. ABUNDO, EdD

Nanunungkulang Pangalawang Pangulo,
Gawaing Pampananaliksik, Ekstensiyon, at Produksiyon

BERNARDINO C. ABUNDO JR., PhD

Pangalawang Pangulong Tagapagpaganap

PINAGTIBAY/ DI PINAGTIBAY

PATRICK ALAIN T. AZANZA, PhD, J.D.

Pangulo
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Documentation

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