RESPONDENTS PERCEPTION TOWARDS THE COMMERCIALIZATION

TRADITIONAL DISH-” WATWAT” IN BARANGAY LOO

SUBMITTED TO THE FACULTY OF THE COLLEGE OF EDUCATION BENGUET

STATE UNIVERSITY- BUGUIAS CAMPUS, LOO, BUGUIAS, BENGUET IN

PARTIAL FULLFILMENT TO THE REQUIREMENTS FOR THE COURSE

SOCIAL RESEARCH I

BANGSA-EL, JIRAH L.

GAYONGAN, MAYA C.

GUANSO, TYRA ROSEBELLE B.

LAGUIT, GERILOU F.

LIBIASO, BLESSY MAE N.

LIMON, CHERRY ANN A.

LUMAWIG, RONDHONLYN A.

PUDDUNAN, JELMA D
CHAPTER I: INTRODUCTION
Background Of the Study
Traditional foods which are an important value of the culture, have a unifying feature for a

nation. At the same time traditional foods constitute a rich source of diversity with different details

within the country and even in regional locations. The materials used, the preparation and processing

process, cooking techniques and the details of the service as well as climate, ground forms and

vegetation cover can be listed as the main elements effective in the diversification of traditional

foods. Traditional foods which are shaped throughout the history by these elements are transformed

into a cultural heritage by being transferred from generation to generation (Almli, 2012).

Commercialization according to Stoddard & Danielsen (2008) is associated with the

application of a business methodology to modernize new or existing services, to produce products or

process lines for trade and profit maximization. It the process of bringing new products or services to

the market (Kenton, 2020). It is the process of creating added value for ideas, research results,

technologies and new products, the spread of innovations within economics and industry sectors

(Trzmielak, 2013 & Svensson, 2012). It also borders around the spinoff of evolving trade,

innovation, value addition, licensing, packaging, selling improvement, or in house product launch to

the market with the determination to increase income determination (Walwyn, 2008). Ritter et al.

(2017) said that commercialization in the orientation of opportunity discovery motivated by

exploration typically deals with the development of new product or service offerings. It focuses on

the identification of customer demand and the adaptation of firm resources and capabilities to match

the opportunity discovered. Commercialization aims to improve the value of a commodity, product

standardization, and income generation (Baycan & Stough, 2013).

“Watwat”, or boiled pork, is traditionally served to guests as a symbol of gratitude and has

great significance in the region (Bartolome, 2024). The process of preparing “Watwat” is not just

boiling meat but serves as unity and volunteerism of the citizen. It is not just a dish but it reflects the
identity, sacrifices and generosity of the people. This traditional dish is served during an occasion

like wedding, burials, festivals or special occasions by the Cordilleran people.

The research aims to determine the respondents’ perception in the commercialization of

“Watwat” in restaurant menus. Additionally, to discover the perceptions of the respondents on the

commercialized “Watwat” in the authenticity and traditional preparation. It also to seek how to

prevent unauthorized imitation and ensure the fair terms in traditionally cooked “Watwat”. This lead

in exploring potential conflicts and examining the respondents’ strategies for adapting to this

challenge. By examining this interplay, the study seeks to offer understanding about the

commercialization of the locality’s traditional dish. Limited research exists specifically focusing on

the commercializing traditional dish-” Watwat” within this particular community making this study

valuable addition to the existing body of knowledge on indigenous communities in the Cordillera

region and their adaptation to modern challenge.

Particularly, this research about perceptions towards commercialization of traditional dish

“Watwat” in Barangay Loo is beneficial to the policy makers, educators, learners, residents of

Barangay Loo/business owners, and readers/young generations. It is helpful to the policy makers in a

way that they guide them to create effective strategies to promote sustainable tourism and

responsible businesses ensuring that commercialization of “Watwat” benefits the community yet

preserve its cultural integrity. In addition, it will give a great real-life example to the educators that

they will be used in classes specially the subjects-Cordillera: History and Socio-Cultural Heritage,

Indigenous Knowledge Systems (IKS), and any subjects related to culture and businesses. Further,

the importance of thinking regarding ethics and cultural values when making business decisions

despite the ongoing globalization will be empasized to the learners. Moreover, to the residents of

Barangay Loo and business owners, it will directly impact the community by understanding the

residents’ attitudes and perceptions towards commercializing “Watwat” ensuring development

initiatives while respecting cultural heritage and traditions. Lastly, to the readers and young
generations will give them insight to the essence of traditional dish-” Watwat” and delve to a deeper

understanding towards cultural relativism and openness to change.

Conceptual Framework.
Respondent Perception

In the context of research or surveys, respondent perception refers to the views, opinions, and

interpretations that individuals (respondents) hold about a specific topic, issue, or experience (Mayer,

2021).

Commercialization

It is the process of creating added value for ideas, research results, technologies and new

products, the spread of innovations within economics and industry sectors (Trzmielak, 2013 &

Svensson, 2012).

Traditional Dish

It is typically made with locally adapted ingredients and unique preparation methods,

contributing to a region's culinary heritage (Ghosh et al, 2023).

“Watwat”

“Watwat” according to Gallardo (2023), is a slice or slices of boiled meat that receive when

visiting a neighbor or relative’s cañao. Additionally, it is traditionally served to guests as a symbol of

gratitude and has great significance in the region (Bartolome, 2024).

 The perception of the
respondents in the
Commercialization of
traditional dish- “Watwat”

How to prevent
unauthorized imitation and
ensure the fair terms in
traditionally cooked
“Watwat”
The perception of the
respondents on the
commercialized traditional
dish - “Watwat” in the
authenticity and tradtional
preparation.

Figure 1. Paradigm of the Study

Figure 1 shows the paradigm of the study and represents the interlink between the three

variables used in the study. These variables are the following: (a) the perception of the respondents

in the commercialization of “Watwat” in Barangay Loo. (b) The perception of the respondents on

the commercialized “Watwat” in the authenticity and traditional preparation; and (c) to seek how the

respondents prevent unauthorized imitation and ensure fair terms in traditionally cooked “Watwat”.
 Statement Of the Problem
This research aims to determine the respondents' perceptions towards commercializing

traditional dish- “Watwat” in Barangay Loo. This study aimed to answer the following questions;

1. What is the perception of the respondents on the commercialization of traditional dish

“Watwat” in restaurants’ menus?

2. What are the perceptions of the respondents on the commercialized traditional dish-

“Watwat” in the authenticity and traditional preparation?

3. How to prevent unauthorized imitation and ensure the fair terms in traditionally cooked

“Watwat”?
CHAPTER II: REVIEW OF RELATED LITERATURE
This chapter deals with related literature on the respondents' perceptions towards

commercializing traditional dish- “Watwat” in Barangay Loo. The sources of literatures

include published thesis from online journals and web articles.

Commercialization is the process of creating added value for ideas, research results,

technologies and new products, the spread of innovations within economics and industry

sectors (Trzmielak, 2013 & Svensson, 2012). It borders around the spinoff of evolving trade,

innovation, value addition, licensing, packaging, selling improvement, or in house product

launch to the market with the determination to increase income determination (Walwyn,

2008). It also aims to improve the value of a commodity, product standardization, and

income generation (Baycan & Stough, 2013). Additionally, it is associated with the

application of a business methodology to modernize new or existing services, to produce

products or process lines for trade and profit maximization (Stoddard & Danielsen, 2008).

Commercialization is making the world a global village (Saika, 2019).

According to Pasanen et al. (2020), consumers’ cultural background influences how

they perceive food, and this affects how much they will use and accept the food. Developing

our understanding of how cultural differences in perception, knowledge, and attitude

influence food acceptance is imperative if we are to comprehend the behavior of consumers

(de Souza Aquino et. al, 2019). Kim (2018) also said that with the increased interest about

ethnic food, studies regarding causes of ethnic food consumption and consumers’ attitude,

and behavioral intention for it have been conducted. Some studies have found out that people

are willing to try ethnic food not only due to its unique, distinctive and good flavor (pull

factors) but also cultural experiences and health concerns (push factors). Individuals’ food
choice is affected by a variety of factors such as sensory factors, availability, price and food

acceptance.

Experiencing an authentic and unique taste contributes to consumers’ likable

evaluation, as they can learn about different cultures by dining in a distinctive environment

(Praesri et al., 2022). Ethnic restaurants are ethnically themed and create an environment and

other stimuli that are associated with the culture of the cuisine served (Ebster & Guist, 2004),

researchers have consistently emphasized the role of unfamiliarity in customers’ perceived

authenticity, which is a crucial factor of customers’ evaluations of ethnic restaurants (Jang et

al., 2012; Liu and Mattila, 2015; Parsa et al., 2005). Food authenticity is a progression of

unquestionably proving that food or ingredient used are original, verifiable, genuine, and

intended form as declared and represent according to the International Food Authenticity

Assurance Organization. Food authenticity is significant since it provides a solution that also

indicates value proving that the food show what it purposes to be. Significantly, food

authenticity allows customers to acquire what they pay for and improve their trust in food.

Generally, authenticity is about presence, living in the moment, having a conviction and

confidence and keeping it true. It involves representing individual true nature or beliefs in

various aspects. It is difficult to confirm authenticity in food exists, considering the word

authenticity is not clear and is an illusion. The issue of food authenticity has prevailed over

the centuries and there are arguments on the claim that authenticity in food does not exist.

Authenticity in food describes that a particular culture or region. Specific cuisine incorporates

food and drinks prepared in an individual style, of particular types to yield individually

consumed items or special meals. The cuisine is often named items or special meals. The

cuisine is often named after the region or palace where they originated. People always claim

that food cannot be considered authentic because all dishes are fusion for quality, oily and

sweetened. The author suggests that authentic is an impression and an exceedingly excited
one. Most of authentic foods are authentic, and a relatively modern assumption since

capsaicin consists of hot pepper is traditional.

Cultural familiarity plays a significant role in the acceptance of ethnic food (Dedeoğlu

et al., 2023; Jang and Kim, 2015; Kim and Jang, 2019). Those more familiar with the cultures

of ethnic food tend to recognize and value authenticity, resulting in greater likability (Frez-

Munoz et al., 2016). In response to this, ethnic restaurants are increasingly offering localized

versions of ethnic food to appeal to those unfamiliar with traditional varieties (Liu et al.,

2020; Türker & Süzer, 2022).

Previous research on (un)familiar experiential cues of ethnic dining has focused

mainly on customers’ cognitive responses, such as perceived authenticity, perceived risk,

image of local foods, and perceived value (Ha & Jang, 2010; Jang & Kim, 2015; Seo et al.,

2013; Wang & Mattila, 2015). Considering that ethnic diners not only seek novel experiences

(e.g., new flavors and different cultural experiences) but also pursue pleasant and exciting

experiences at ethnic restaurants, it is important to understand customers’ emotional

responses to unfamiliar elements.

Ethnic food encompasses foods and beverages specific to a particular culture. It

reflects the customs and traditions of the culture to which they belong, their religion, heritage,

and nations-AL origin (Cetin, 2023). It is a humancentric and came from human culture and

human biological phenomena, meaning they have significant cultural value (Kwon, 2017).

Ethnic foods reflect considerable pride among each ethnic group. Also, the role of etlnic food

is of importance particularly in keeping a distinct regional cuisine. It not only enriches the

traditional food sector, but also play an important role in the maintenance of national culture

(UTAMI, 2004).

In broader sense, ethnic food can be defined as an ethnic groups or a country’s cuisine

that is culturally and socially accepted by consumers outside of the respective ethnic groups
(Kwon, 2015). As stated by Butcher & Chomvilailuk (2022), ethnic cuisines create

distinctive advantages by generating unique value for consumers, resulting in revisiting

intention and loyalty. Value creation in ethnic cuisine can influence the intention of

consumers to visit the COO for an authentic food experience. The presence of region-specific

food products may be used as a way of maintaining and celebrating regional ethnic food

identity (Bell and Valentine, 1997).

Ethnic cuisine also has come to represent a person’s level of acceptance of cultural

diversity. The reason ethnic dining and cuisine have become so sophisticated and intricate

may be because they have taken on a significant symbolic role in place of the cultures they

are intended to represent (Devi & Biswas, 2024). The importance of the perceived

authenticity of ethnic food, which attracts consumers and enhances their satisfaction (Jang

Tand Ha, 2015; Wang and Mattila, 2015; Kim et al., 2017), differences in cultural familiarity

can be associated with consumers’ liking and acceptance, even when they recognize the

authenticity in traditional ethnic food (Drogendijk and Slangen, 2006).

According to Bartolome (2024), cultural transfer is observed in the adherence to

customs and communal food consumption, vital for passing down cultural identity. Identity

meanings connect participants to their heritage through traditional food and family rituals,

emphasizing personal and family identities. National identity is expressed through the

diversity of Filipino food, with traditional food like adobo and “Watwat” showcasing cultural

heritage. The integration of Catholic and indigenous customs reflects a broader national

identity, with ceremonial practices emphasizing mutual support and community solidarity.

Thus, revealing the deep meanings embedded in traditional food and their crucial role in

preserving cultural identity.

Traditional food has played an important role in the traditions and customs of

different cultures contributing to their sense of pride, identity and heritage (Guerero et
al.,2009). It defines as food products of which (1) the key production steps are performed in a

certain area at national, regional or local level, (2) are authentic in their recipe (mix of

ingredients), origin of raw material, and/or production process, (3) are commercially

available for about 50 years, and (4) are part of the gastronomic heritage (Guerrero et al.,

2019). It is also regarded to have a relatively high inherent quality due to its historical

relevance. It is a traditional cuisine that’s known for eliciting intense emotions, sensuality,

and sentiments (Hazarika, 2023). Thus, traditional foods are fundamental part of region’s

cultural heritage as they reinforce the identity and food sovereignty of peoples (Lopez and

Espinosa, 2018).

Traditional food products also offer the opportunity to implement innovative

businesses based on years of empirical research (Soare et al., 2023). These are attractive for

other places as a cultural value that arouses people’s interest in examining and learning

(Sims, 2010 & Almi, 2012). It is also a key component of a destination’s attributes and

contributes to its attractions and overall tourist experience (Symons,1999). Hence, it will

contribute to visitor experience and differentiate tourism destinations while providing

economic advantages to the local community and preserving its identity (Haven-Tang and

Jones, 2006).

In addition, Almli (2012) stated that traditional foods are important value of the

culture at the same time constitute a rich source of diversity with different details within the

country and even in regional locations. These are shaped throughout the history by these

elements are transformed into a cultural heritage by being transferred by generation to

generation. The materials used, the preparation and processing process, cooking techniques,

and the details of the service as well as climate, ground forms and vegetation cover can be

listed as the main elements effective in the diversification of traditional foods. Additionally,

traditional foods are collected, prepared and preserved in different scientific ways. They are
usually collected from nature and they come under both the category of vegetarian and non-

vegetarian. People collect these resources from nature, naturally or through systematic

cultivation or through systematic cultivation or through farming of cattle’s or through

fisheries. They prepare the traditional food both for personal and commercial purposes

(Saikia, 2019). The traditional foods products are also items produced using traditional

methods, characterized by the absence of additives and modern supplements (Maric, 2023).

Traditional foods attention is paid to scientific studies on traditional foods. Many

studies have been carried out to determine consumers preferences for traditional foods

(Roseman, 2006; Kim et al.,2013). A traditional food product is a product frequently

consumed or associated to specific celebrations and/or seasons, transmitted from one

generation to another, made in a specific way according to gastronomic heritage, naturally

processed, and distinguished and known because of its sensory properties and associated to a

certain local area, region or country (Vanhonacker et al., 2010).

Traditional foods reflect cultural inheritance and have left their imprints on the

respective dietary patterns, despite the fact that contemporary lifestyles do not encourage

their preservation in our daily lives and customs (Trichopoulou et al., 2007). It is the food

that have been consumed over many centuries (Akinola et al., 2020) and are linked to a

particular territory and a people’s traditions (Jordana, 2000). Furthermore, consumers

consider traditional food product as important for the benefit of the wider community,

particularly on its role for conservation of culture and heritage, as well as necessity for better

respect and status of TFP by society (Lončarić et al.,2021). TFs are a fundamental part of a

region’s cultural heritage as they reinforce the identity and food sovereignty of peoples

(Lopez and Espinoza, 2018).

As stated in the research of Bartolome (2024), the results showed that the traditional

food consumed at these weddings have deep hedonistic meanings that highlighted the
aromas, textures, and richness of the food while also offering sensory pleasures. Among the

essential food that enhanced the hedonic experience were sticky rice (diket), patupat, adobo,

tapuy, pinikpikan, and “Watwat”. In addition to their flavor, these kinds of food were enjoyed

for the lively, social environment they fostered. Equally important were symbolic meanings;

common food represented cultural heritage, hospitality, community, and solidarity. The

butchering of pigs, the preparation of traditional food, the sharing of food between the bride

and groom's families, and the tradition of giving “supon” all emphasized the ceremonies'

significance in both culture and society. These symbolic activities uphold the community's

values of harmony, cooperation, and shared happiness.

Zhang (2019) stated that food awakens all our senses. It is not just about taste, it is

also about the scent that caresses our nostrils while smelling food, it is about the way the food

is decorated, to make our eyes shine, it is about the feeling we have on our fingertips when

we touch it, and, last, but not least, it’s about the crunchy sound we hear when we bite or

nibble it. All of these experiences are even more intensive when it comes to traditional food.

Additionally, according to Sims (2009), food is important part in industry because traditional

food is one of the attributes of a destination that can be used to promote tourism. What is

certain is that the sale of traditional food to tourists is very important for the destination.

Increasing supply of traditional food and local food products within catering facilities is very

encouraging for sustainable tourism growth.

The commercial value of traditional food is important not only to increase sales but to

provide other benefits for businesses. Gastronomy is a growing segment of the tourism

industry and plays an important role in the development and competitiveness of a tourism

destination (Lopez-Guzman et al., 2012). Within the scope of gastronomic tourism, tourist

plan travels to learn and experience traditional foods and beverages specific to a region

(Fields, 2003; Sharples, 2003.)

 On commercialization of the traditional foods, the local market is getting flooded with

variety of such foods making the local enterprising youths financially sound. The traditional

foods, for the positive aspect of commercialization, has reached a wider market beyond its

own native place (Saika, 2019). Traditional foods are those strongly linked to a territory, a

historical depth and constellation of associated knowledge, meanings, values and practices.

These foods can be indigenous or introduced from ancient times, but dynamically integrated

into the local agricultural system and regional food culture; this implies accepting and

understanding their variability and particularity within a given historical context and process

stated from the book “Neutros Alimentos Tradicionales” (2015), elaborated under the project

“Revaluing our Traditional Foods” by the Ministry of Social Development and Culture of

Argentina. Traditionally prepared food is an important factor in choosing a destination for

some tourists, but special emphasis should be placed on the quality of food, especially taking

into account the safety aspects of food preparation and consumption (Zrnic et al., 2021).

The industrial revolution era 4.0 raised hopes and challenges that deserved to

be faced and overcome. Traditional foods deserve to be introduced and included

in the realm of industry, in response to challenges in this era of industrial revolution.

However, the readiness of innovation of traditional food producers was not yet able to

implement innovation. As the result, it still needs the support of many parties to

continue to maintain the existence of traditional food amid competition against modern food

(Ardiansari et al., 2020).

Local foods are defined as food served at a specific destination (Bjork and

Kauppinen- Raisanen, 2016); Sims, 2009). It is also stated as iconic products of a specific

destination (Bessiere,1998). Consumers perceive local foods to be authentic, traditional

(Kauppinen-Raisanen et al., 2013). It is important for local businesses to offer their customers

the opportunity to experience local food, both in terms of gaining competitive advantage and
customers satisfied. Indeed, an increasing number of tourists in recent years show interest in

gastronomic tourism (Kivela and Crotts,2005; Hashimoto and Telfer, 2006; Lopez- Guzman

and Canizares, 2012).

As stated by Hjalanger & Richards (2002), local cuisines are viewed as a significant

source of competitive distinction for a location since they serve as a vital cultural expression

when other characteristics, such as climate, buildings, and shopping centers, are

fundamentally generic. In addition, Zepeda & Li (2006) said in their research that local food

is regarded as a more environmnetally friendly option due to its short transport distance.

Local foods itself are organic as some costumers believed and are not considered as

expensive (Conner et al., 2010; Feldmann & Hamm, 2015; Sirieix et al., 2011).

Local cuisine is also a key element of attractions for community-based tourism which

pertains to the relationship that exists between locals, their ethnic cuisine, the destination, and

the experience of tourists (Devi & Biswas, 2024). It can only be appreciated and

“understood” only when it is created locally through being cooked only in the area of origin,

by people from that community, using local ingredients, is relevant in linking the

consumption of local products to their original site (Meladze, 2015).

“Watwat” according to Gallardo (2023), is a slice or slices of boiled meat that receive

when visiting a neighbor or relative’s cañao. Additionally, it is traditionally served to guests

as a symbol of gratitude and has great significance in the region (Bartolome, 2024). The

process of preparing “Watwat” is not just boiling meat but serves as unity and volunteerism

of the citizen. It is not just a dish but it reflects the identity, sacrifices and generosity of the

people. This traditional dish is served during an occasion like wedding, burials, festivals or

special occasions by the Cordilleran people. Moreover, according to Sugando (et al) in their

prototype list for Filipino Cultural Literature and studies they define “Watwat” as used to
 refer to distributed meat during ritual performance. It was distributed to the people to

consume and enjoy as they engage in their respective community. This is also free that was

given during various festive celebrations, especially in observance of their cherished

traditions and also occasions (Northland 2024).

CHAPTER III: METHODOLOGY

This chapter discusses the research methodology to be used in the study. The chapter presents

details of the research design, population and locale of the study, data collection instrument, data

collection procedure and treatment of data.

Research Design
This study will utilize the qualitative research design, as defined by Corner et al (2019) that it

is a type of research that explores and provides deeper insights into real-world issues and problems

by gathering participants’ perceptions, experiences, and behaviour. Specifically, it will use the

explanatory design which is used to elaborate on the unexplored aspects of a particular topic and try

to explain the missing pieces (Harish et al., 2021). Additionally, the study will utilize the face-to-

face, semi-structured interview to determine the respondents’ perceptions regarding traditional dish-”

Watwat” in Barangay Loo. According to Magaldi and Berler (2020), semi-structured interview as an

exploratory interview which is generally based on a guide and typically focused on the main topic

that provides a general pattern.

Population and Locale of the Study

This research determines the respondents’ perceptions towards commercializing traditional

food- “Watwat” in Barangay Loo. The study focuses on fifty-two (30) selected respondents from the

ten (10) sitios within the Barangay, age ranging from eighteen (18) and above. This is to ensure that
the respondents will be able the share their perceptions as they have reached a level of cognitive

maturity and provide valuable insights based on their experiences and observations regarding the

study. Furthermore, simple random sampling will be utilized in the study. As stated by Bhardwaj

(2019), simple random sampling is selected for populations which are highly homogenous where the

members of the research are randomly selected to participate in the research, and “every individual

has an equal chance of being selected in the sample from population” (Archarya, 2013).

Data Collection Instruments

This research will use a survey questionnaires and interview guide with audio or video

recording and photo documentation. Survey questionnaires will be utilized to determine the

demographic profile of the respondents of the different sitios of Barangay Loo. Additionally,

interview guide will utilize by the researchers in conducting the interviews of the selected

participants to help them focus and organize the line of thinking and questioning. Audio/video

recording and photo documentation will serve as an evidence or proof in gathering data.

Data Collection Procedure

Before conducting the gathering of data, the researchers will ask letter of permission from

Barangay Loo. If permissions are granted, the researchers will proceed to face-to-face, semi-

structured interview to the randomly selected respondents prior to the arranging of exact date and

time for the completion. After gathering the data, these will be transcribed if Mother tongue is being

used. Then the data will be analyzed, interpreted and will be organized in a tabular or graphical form.

Treatment of Data
The data that will be gathered from the respondents will be transcribed, analyzed, interpreted,

and organized in paragraph form. Thematic analysis will be use to address the respondents’

perceptions towards commercializing traditional dish -” Watwat” in Barangay Loo. As argued by

Braun & Clarke (2006), thematic analysis is a useful method for examining the perspectives of

different research participants, highlighting similarities and differences, and generating unanticipated
insights. It also helps the researchers to establish what research participants (e.g. authors of texts or

interviewees) consider important, how they categorize experiences and perceptions, what related

attitudes they hold and how various categories are associated with each other (Herzog et al., 2019).

Ethical Considerations

This research will prioritize the safety and well-being of the participants by following the

ethical considerations. Before executing the study, the researchers will float a communication letter

to the School Dean and to the Barangay Loo, asking consent to conduct interviews to the selected

people who are eating inside the restaurants within the community. After the researchers will find

participants who meet the age range standard, all participants will be provided with clear and

comprehensive information about the study including its purpose, procedures, and potential risks.

Participants will have the option to participate by requesting to sign an informed consent form,

confirming their voluntary participation and understanding of their rights. They may also withdraw

from the study at any time without facing any negative consequences. All information collected from

participants including identities and personal information will be kept confidential, with only the

research team and advisor having access. No identifiable information will be included in the study’s

findings or reports, ensuring the participants’ privacy is upheld. Their confidentiality will be

respected at all stages of the study.

To foster a comfortable environment for participants, interviews will take place in private

settings where they can openly share their experiences. No personal or sensitive information will be

shared without the participant’s explicit consent. All collected data including audio/video recordings,

photo documentation and transcriptions, will be stored securely and only accessible to the members
of the research team. Once the study is completed, all personal information and recordings will be

securely deleted.

The researchers will follow the Republic Act 10173, formally recognized as the Data Privacy

Act of 2012 (DPA). This law in the Philippines aims to “safeguard the fundamental human right to

privacy and communication while promoting the free flow of information to foster innovation and

growth.” It also ensures “that personal data in information and communication systems, both in

government and private sectors, are secured and protected.” After two years of archiving the

collected data for future reference and research, the information will be disposed of by shredding

physical copies and deleting digital files, ensuring that no duplicates remain.

By following these ethical considerations, the researchers aim to safeguard participants’

rights and ensure the integrity of the study.

CHAPTER IV. RESULTS AND DISCUSSION

RESULTS AND DISCUSSION
This chapter presents the findings of the study based from the collected qualitative data from

the conducted interview about the “Respondents Perception Towards the Commercialization of

Traditional Dish- “Watwat” in Barangay Loo. It was presented in paragraph form and arranged as to

order of the statement of the problems of the study.

The Perception of the Respondents on the Commercialization of Traditional Dish” Watwat” in

Restaurants’ Menus.
Limitations of Commercializing “Watwat”

Based from the data gathered, the majority of the respondents in Barangay Loo stated that

commercializing” Watwat” may face significant limitations towards our traditional dish-” Watwat”.

The respondents argued that” Watwat” is only for the Igorot community (“Watwat” et para sin umili

et enggay”),” Watwat” is present only if there are occasions such as weddings, burials, cañao, etc.
(“mawada lang di “Watwat” no waday importante ay okasyon sin umili Kaman no wada di

mankasar, pamonpon, cañao”), and the essence of “Watwat” and its preservation will be vanished

(“mamaga din kinapateg di “Watwat” ya din panakapreserba na). This implies that traditional

dish-” Watwat” should not be commercialize for it is to be given or to be shared within the

community because “Watwat” is free, an act of generosity, and not to be sold. This supports the

study of Bartolome (2023) that “Watwat” is not just a dish but it reflects the identity, sacrifices, and

generosity of the people which is being served during an occasions like wedding, burials, festivals or

special occasions by the Cordilleran people. Additionally, Gallardo (2023) also stated that “Watwat”

is traditionally serve to guests as a symbol of gratitude, serves as unity and volunteerism of the

citizen (Bartolome, 2023), and an act of sharing and freely distributed among the community during

special occasions (Wanas, 2025).

Advantages of Commercializing “Watwat”

According to the respondents, commercializing “Watwat” can be advantageous because they

believed that” Watwat” is healthy (“Watwat” et mayat sin salun-at”), it is unique to the Igorots

(“naisalsalumina ay uton di Igorot’’), and for business and livelihood purposes (‘’mailako ya

panbiyagan”). This implies that commercializing “Watwat” may boost potential economic benefits

for it can attract tourists and can perceived health benefit. This supports the study of Haven-Tang and

Jones (2006) that traditional foods will contribute to visitor experience while providing economic

advantages to the local community and preserving its identity. However, it contradicts the statement

of Wanas in PTV CORDILLERA (2025), wherein, he said that “Watwat” is not to be sold because it

can lead to misconception to the tourist that “Watwat” is being paid instead of being shared during

special occasions which is free, a symbol of generosity, and kinship among the Igorot people.
The Perception of the Respondents on the Difference of the Traditional Dish “Watwat” and

Commercialized “Watwat”

Difference of traditional and commercialized “Watwat”

According to the data gathered, it highlights the key differences between traditional and

commercialized “Watwat”. In the context of traditional, “Watwat” is not to be sold (“Watwat” et adi

mailako”) because ““Watwat”’ is cooked within the community (“Watwat” et utuen di umili”).

Additionally, “Watwat” is a tangible culture that serves as evidence that preserve Igorot culture

(““Watwat” et mangpreserve sin kultura tako.”). Furthermore, “Watwat” is delicious which is a big

slice of meat (“Watwat” et kai-imasan, “Watwat” et natega ay kalni) distributed to the community

for each person to consume. This implies that “Watwat” is not for sale because it is only for the

people to share. This supports the statement of Wanas in PTV CORDILLERA (2025), that “Watwat”

is a symbol of generosity and kinship of Igorot people.

While on the other hand, commercialized “Watwat” is to be sold (“Watwat” et mailako”)

which was prepared by a chef or cook who are paid only to cook and prepare menu like “Watwat”

(“Watwat” et utuen di malaglagboan”). In commercializing “Watwat”, its taste became different

because of the spices that was added by the cook (“Watwat” et adi naimas”) and small slices as

compared in the traditional (“Watwat” et kikitoy kalni”). Moreover, commercialized “Watwat” will

destroy the culture of Igorot people (No mailako di “Watwat” et dadaelen na din kulturan di

Igorot.”) because it will vanish the essence of “Watwat” and its cultural meaning. This implies that

commercialized “Watwat” may transforms the originality of “Watwat” in terms of traditions and

cultural identity of the community. This supports the study of Gallardo (2023) that “Watwat” is a

slice of boiled meat that is traditionally served to the people as a symbol of gratitude and its great

significance in the region. In addition, Trichopoulou [Link] (2007) stated that traditional food reflects

cultural inheritance and have left their imprints on the respective dietary patterns, despite the fact that

contemporary lifestyles do not encourage their preservation in our daily lives and customs.
The Prevention of Unauthorized Imitation and Ensuring the Fair Terms of Traditional Cooked

“Watwat”.

Sacredness of “Watwat”
The majority of the respondents in Barangay Loo stated that “Watwat” is a preserved culture

and tradition of Igorots. Wherein, the respondents said that the restaurant owners should change the

name of the dish (“Nu sin restaurant sukatan dan nagan di makan”), people who knows the

importance of “Watwat” should impart it to others (“Dadin ipogaw ay mangin ammo sin kina-banor

di “Watwat” et ibaga da sin udom”), business owners should not sell “Watwat” in the restaurant

(“Adi dan ilako din “Watwat” ed restaurant”). This implies that the preservation of “Watwat” is

important wherein, it is not only preserving the traditional food but also the history and sacredness of

the dish. This supports the study of Bartolome (2024) which he stated that there are deep meanings

embedded in traditional food and revealing their crucial role in preserving cultural identity.

Additionally, Guerero et. al (2009) also stated that traditional food has played an important role in

the traditions and customs of different cultures contributing to their sense of pride, identity and

heritage.

CHAPTER V. CONCLUSION AND RECOMMENDATION

The chapter presents the following conclusions and recommendation derived from the results

of gathered data of the study.

CONCLUSIONS
Based from the findings of the study, the following were concluded:

1) The majority of the respondents stated that commercializing “Watwat” may face significant

limitations towards our traditional dish “Watwat” because of the following: “Watwat” is only

for the Igorot community, it is only present if there are occasions (weddings, burials, cañao,
 etc), and the essence of “Watwat” and its preservation will be vanished. On the other hand,

some respondents believed that commercializing “Watwat”is advantageous because it is

healthy, unique to the Igorots and for business and livelihood purposes.

2) The difference between commercialization and traditional as stated by the respondents were

the following: in traditional context, “Watwat” is free wherein it is prepared by the citizens in

the community, and served as a cultural identity for the Igorot people. In contrast,

commercialized “Watwat” tend to emphasis paying and selling of the dish “Watwat”.

Additionally, in preparation, the cook is being paid and can negatively impact its authenticity

and essence in cultural context with its preservation.

3) The following statements are recommendations from the respondents in relation to the

prevention of unauthorized imitation and ensuring the fair terms of traditional cooked

“Watwat”: the restaurant owners should change the name of the dish--it should not be term as

a “Watwat” and people who knows the importance of “Watwat” should impart it to others for

them to understand the sacredness of the food. The business owners also should not sell

“Watwat” in the restaurant because “Watwat” is for sharing and not for sale.

RECOMMENDATIONS
Based from the conclusions, the following are highly recommended:

1. The restaurant owners serving “Watwat” as their menu should change the name of the

dish well as the name of their restaurants -it should not be term as a “Watwat”

2. Individuals that are knowledgeable to “Watwat” should impart the importance of

“Watwat” to younger generations for them to understand the sacredness of the food.

3. Restaurants should not serve “Watwat”.

 4. Further study is needed to explore more the sacredness and importance of preserving the

traditional dish “watwat”

LITERATURE CITED
1. Onomu, A. (2024). Determinants of Indigenous Floral Foods’ Commercialization among Rural

Households: The Outcome of Double and Triple Hurdles in Amathole District Rural

Community.[Link]

2. Soare, I., Zugravu, L., Zugravu, G. (2023). Research on Consumer Perception Regarding

Traditional Food: Products of Romania.[Link]

3. Kocaman, E. (2018). THE FACTORS EFFECTIVE IN THE SALE OF TRADITIONAL FOOD

INRESTAURANTS.[Link]

CTIVE_IN_THE_SALE_OF_TRADITIONAL_FOOD_IN_RSTAURANTS

4. [Link],L,[Link],L,Mahundi, P. (2018). Attitudes of Zimbabwean university students

towardsindigenousfoods.

[Link]

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OvVaw12-gn58LiVEOn8mktezqJZ

5. Zrnic, M., Berdar,[Link], N. (2021). The importance of traditional food quality — the

viewpointofthetourism.

[Link] _quality

—the_viewpoint_of_the_tourism

6. Sarmah, P., Saikia, A., Saikia, S. (2019). Traditional Foods of Assam and its

Commercialization.[Link]
7. Tomic, M., Deronja, K., Kalit, M., Mezic, Z. (2018). Consumers’ attitudes towards ethnic food

consumption.

[Link]

onsumption

8. Basaran, B. (2020). Perceptions, Attitudes and Behaviours of Consumers Towards Traditional

Foods and Gastronomy Tourism: The Case of Rize.

[Link]

_Perseptions_Attitudes_and_Behavoirs_of_Consumers_Towards_Traditional_Foods_and_Gastrono

my_Tourism_The_Case_of_Rize

9. Kwik, J. (2008). Traditional Food Knowledge: Renewing Culture and Restoring

Health.[Link]

10. Ardiansari, A. Ahmadi, F., Ridloah, S., Widia, S. (2020). Innovation and Commercialization of

Indonesian Traditional Food in the Industrial Era

4.0.[Link]

11. Bartolome, R. (2024). SUSTAINING CULTURAL IDENTITY THROUGH TRADITIONAL

FOOD PRACTICES IN ASEAN WEDDING: THE PHILIPPINE CASE STUDY OF CAÑAO

WEDDING CEREMONIES.[Link]

b88e6e042c92

12. Kocaman, E. (2018). A cross-cultural comparison of the attitudes of employees towards the

presence of traditional foods in business menus.

[Link]
APPENDICES
Appendix A
Request Letter
 Appendix B
Interview Guide

1. What is your own definition of Watwat”?

2. What is the reason why there is “Watwat”?

3. Are you familiar with the commercialized version of “Watwat”?

4. How is the traditional “Watwat” prepared compared to the commercialized “Watwat?

5. Do you agree with the commercialization of “Watwat”? If you disagree, what are your

recommendations?

Appendix C
Thematic Analysis Table

Themes Description Direct Quotations/Supporting Statements

I. A. Limitations of A. Commercializing A. The majoriy of the respondents in Barangay

Commercializing “Watwat” may face Loo argued the following:

“Watwat” significant
 One of the respondents said “Watwat et
limitations towards
sin umili et enggay” which means
our traditional dish
“Watwat” is only for the Igorot
“Watwat”.
community.

 “Mawada lang di Watwat no waday

importante ay okasyon sin umili kaman

nu waday man kasar, pamonpon, cañao”

which means “Watwat” is present only if

 there are occasions such as

weddings,burials,cañao, etc.

 “Mamaga din kinapateg di Watwat ya

din pinakareserba na” which means the

essence of “Watwat” and its preservation

will be vanished.

II. B. Advantages of

Commercializing Wat-
B. Commercialized B. Most respondents in Barangay Loo shared
Wat
“Watwat” have the following opinions:

advantages towards
 “Watwat” et mayat sin salun-at” which
the community.
means “Watwat” is healthier.

 “Din Watwat et naisalsalumina ay uton

di Igorot” which means “Watwat” is a

unique specialty of Igorots.

 “Watwat et mailako ya panbiyagan”

which means “Watwat” is for sale and

for livelihood.

III. C. Traditional C. Traditional Traditional Commercialized

“Watwat” has no “Watwat” is healthier

 “Watwat” et adi  “Watwat” et
Preservatives and and Commercialized
mailako.” mailako”
“Watwat” with “Watwat” is
 “Watwat” et utuen  “Watwat” et
Preservatives
 unhealty. di umili.” utuen di

 “Watwat” et malaglagboan”

mangreserba sin  “Watwat” et

kultura tako.” dadaelen na din

 “Watwat” et kai- kultura di

imasan Igorot.”

 “Watwat” et  “Watwat” et adi

natega ay kalni naimas

 “Watwat” et

kikitoy kalni

IV. D. Sacredness of D. “Watwat” is a D. The following statements are suggestions

Wat-wat preserved culture and from respondents for those commercializing the

tradition of the traditional dish “watwat”:

Igorots.
 “Nu sin restaurant sukatan dan nagan

di makan” which means to change the

name of the dish.

 “Dadin ipogaw ay mangin ammo sin

kina-banor di Watwat et ibaga da sin

udom” which means that people who

know the importance of “Watwat”

should impart that knowledge to others.

 “Adi dan ilako din Watwat ed

restaurant” which means business

owners should not sell “Watwat” in

 restaurants.

Appendix D

Documentation during the Interview

 Appendix E

Biographical sketch

Name: JIRAH L. BANGSA-EL

Contact number: 09381857715

Email Address: bangsailjairah961@[Link]

Jirah L. Bangsa-el, born on August 27, 2004, in Ahin, Tinoc, Ifugao is a dedicated education student

at Benguet State University – Buguias Campus. Growing up in the vibrant community of Bebe,

Monamon Sur, Bauko, Mt. Province she developed a strong connection to her roots in the Cordillera

region. Her educational journey, beginning at Bebe Elementary School and continuing at Liguay

Vocational High School and Loo National Highschool has instilled in her resilience and a

commitment to her community. Currently in her third year pursuing a Bachelor of Secondary

Education Major in Social Studies, Jirah demonstrates a passion for shaping young minds and

contributing positively to her community, promising a future of significant impact. She aims to make

a significant contribution to education, empowering young learners in her community. Jirah’s

dedication and passion for education promise a bright future, impacting countless lives through

teaching and mentorship.

Name: MAYA C. GAYONGAN

Contact number: 09466563871

Email Address: mayagayongan@[Link]

Maya C. Gayongan born on October 10, 2003, in Lepanto, Mankayan, Benguet is a dedicated

education student at Benguet State University – Buguias Campus. Growing up in the vibrant

community of Lepanto, Mankayan, Benguet she developed a strong connection to her roots in the

Cordillera region. Her educational journey, beginning at Lepanto Elementary School and continuing

at Lepanto National Highschool has instilled in her resilience and a commitment to her community.

Currently in her third year pursuing a Bachelor of Secondary Education Major in Social Studies,

Maya demonstrates a passion for shaping young minds and contributing positively to her community,

promising a future of significant impact. She aims to make a significant contribution to education,

empowering young learners in her community. Maya dedication and passion for education promise

a bright future, impacting countless lives through teaching and mentorship.

Name: TYRA ROSEBELLE B. GUANSO

Contact number: 09303593528

Email Address: tyrarosebelle@[Link]

Tyra Rosebelle B. Guanso born on April 26, 2004, in Pukitan, Paco, Mankayan, Benguet is a

dedicated education student at Benguet State University – Buguias Campus. Growing up in the

vibrant community of Ambabag, Guinaong, Mankayan, Benguet she developed a strong connection

to her roots in the Cordillera region. Her educational journey, beginning at Lepanto Elementary

School and continuing at Subic National Highschool and Loo National Highschool has instilled in

her resilience and a commitment to her community. Currently in her third year pursuing a Bachelor

of Secondary Education Major in Social Studies, Tyra Rosebelle demonstrates a passion for shaping

young minds and contributing positively to her community, promising a future of significant impact.

She aims to make a significant contribution to education, empowering young learners in her

community. Tyra Rosebelle dedication and passion for education promise a bright future, impacting

countless lives through teaching and mentorship.

Name: GERILOU F. LAGUIT

Contact number: 09614674842

Email Address: geriloulaguit243@[Link]

Gerilou F. Laguit born on January 27,2002, in Lutheran Hospital, Buguias, Benguet is a dedicated

education student at Benguet State University – Buguias Campus. Growing up in the vibrant

community of Abatan, Buguias, Benguet she developed a strong connection to her roots in the

Cordillera region. Her educational journey, beginning at Abatan Elementary School and continuing

at San Isidro School of Abatan Inc. and Bayambang National Highschool has instilled in her

resilience and a commitment to her community. Currently in her third year pursuing a Bachelor of

Secondary Education Major in Social Studies, Gerilou demonstrates a passion for shaping young

minds and contributing positively to her community, promising a future of significant impact. She

aims to make a significant contribution to education, empowering young learners in her community.

Gerilou dedication and passion for education promise a bright future, impacting countless lives

through teaching and mentorship.

Name: BLESSY MAE N. LIBIASO

Contact number: 09304918063

Email Address: libiasoblessymae@[Link]

Blessy Mae N. Libiaso born on October 3, 2004, in Lutheran Hospital, Buguias, Benguet is a

dedicated education student at Benguet State University – Buguias Campus. Growing up in the

vibrant community of Landingan, Bangao, Buguias, Benguet she developed a strong connection to

her roots in the Cordillera region. Her educational journey, beginning at Bangao Moreno Elementary

School and continuing at Bangao National highschool has instilled in her resilience and a

commitment to her community. Currently in her third year pursuing a Bachelor of Secondary

Education Major in Social Studies, Blessy Mae demonstrates a passion for shaping young minds and

contributing positively to her community, promising a future of significant impact. She aims to make

a significant contribution to education, empowering young learners in her community. Blessy Mae

dedication and passion for education promise a bright future, impacting countless lives through

teaching and mentorship.

Name: CHERRY ANN A. LIMON

Contact number: 09460144831

Email Address: cherryannlimon0114@[Link]

Cherry Ann A. Limon born on August 28, 2000 in Mankayan, Benguet is a dedicated education

student at Benguet State University – Buguias Campus. Growing up in the vibrant community of

Pasnaan, Balili, Mankayan , Benguet she developed a strong connection to her roots in the Cordillera

region. Her educational journey, beginning at Mogao Elementary School and continuing at Balili

National highschool and Mankayan National Highschool has instilled in her resilience and a

commitment to her community. Currently in her third year pursuing a Bachelor of Secondary

Education Major in Social Studies, Cherry Ann demonstrates a passion for shaping young minds and

contributing positively to her community, promising a future of significant impact. She aims to make

a significant contribution to education, empowering young learners in her community. Cherry Ann

dedication and passion for education promise a bright future, impacting countless lives through

teaching and mentorship.

Name: RHONDONLYN A. LUMAWIG

Contact number: 09685323819

Email Address: lumawigrondhonlyn@[Link]

Rhondonlyn A. Lumawig born on September 03, 2000 in Lutheran Hospital, Buguias,Benguet is a

dedicated education student at Benguet State University – Buguias Campus. Growing up in the

vibrant community of Bayoyo,Buyacaoan, Buguias, Benguet she developed a strong connection to

her roots in the Cordillera region. Her educational journey, beginning at Sinto Elementary School

and continuing at Mount Data National Highschool and Canabuan National Highschool has instilled

in her resilience and a commitment to her community. Currently in her third year pursuing a

Bachelor of Secondary Education Major in Social Studies, Rhondonlyn demonstrates a passion for

shaping young minds and contributing positively to her community, promising a future of significant

impact. She aims to make a significant contribution to education, empowering young learners in her

community. Rhondonlyn dedication and passion for education promise a bright future, impacting

countless lives through teaching and mentorship.

Name: JELMA D. PUDDUNAN

Contact number: 09507663282

Email Address: jelmapuddunan@[Link]

Jelma D. Puddunan born on May 16, 2001 in Pitpitan, Monamon Norte, Bauko, Mountain province

is a dedicated education student at Benguet State University – Buguias Campus. Growing up in the

vibrant community of Pitpitan, Monamon Norte, Bauko, Mountain province she developed a strong

connection to her roots in the Cordillera region. Her educational journey, beginning at Pitpitan

Elementary School and continuing at Loo National Highschool has instilled in her resilience and a

commitment to her community. Currently in her third year pursuing a Bachelor of Secondary

Education Major in Social Studies, Jelma demonstrates a passion for shaping young minds and

contributing positively to her community, promising a future of significant impact. She aims to make

a significant contribution to education, empowering young learners in her community. Jelma

dedication and passion for education promise a bright future, impacting countless lives through

teaching and mentorship.

ACKNOWLEDGEMENT
The researchers wish to convey their sincere gratitude and recognition to the following

that in one way or another made the completion of this research a reality. To Dr. Leila P.

Buloguey, the researchers adviser for her knowledge, assistance, suggestions and

encouragement which resulted to the successful completion of this research.

To our respondents for their active participation during the conduct of face to face interview. To our

friends, brothers and sisters, and relatives for their moral support in the completion of this

research work.

To our loving parents, for their steady hard support, encouragement , prayers, understanding

and most especially their love that served as pillar that had Inspired us in this undertaking.

Above all , we acknowledge God Almighty, for the graces he poured to the researchers.