Chapter I

The Problem and Its Setting

Background of the Study

“Diri sira mga normal na tawo, kundi

Baga la sira san patawo-tawo pero di
Ka maaram na danay nakakaupod mo na sira”

Asian nations have rich cultural and literary tradition. Through these, people can see the

common features that bind these nations. This commonality can be considered as the Pan- Asian

identity. Folklore, as being mirrored in folk literature, is a rich source of a community's cultural

values. Jansen notes that the other significance of folklore is that it provides a group's image of

itself and images of other groups (Dundes, 1965). In the era of globalization, folklore serves its

function in literary and cultural realm.

Supernatural creatures have existed within in folklore of all countries since ancient times.

Most of them are believed to reside in particular countries, areas or landscape habitats, thus

forming diverse ‘ecological’ communities that could be called mythobiocenoses. These can

potentially be analyzed geographically. As there are so many kinds of mythical creatures and so

various beliefs concerning their shape, character and habits, most of the reliable information

sources are dedicated to just one or several types of such beings, their definitions, cultural roots

and related folklore (Beconyte, et. al, 2004). Folklore, as being mirrored in folk literature, is a rich

source of a community's cultural values. In addition, Jansen notes that the other significance of

folklore is that it provides a group's image of itself and images of other groups.

In the case of Philippine mythology, it varies among the many indigenous tribes of the

Philippines. Some groups during the pre-Spanish conquest era believed in a single supreme being
created the world and everything in it, while others choose to worship a multitude of tree and forest

deities (diwatas). Philippine mythology and superstition are very diverse. However, certain

similarities exist among these groups, such as the belief in heaven (Kaluwahatian or Kalangitan),

hell or ( Impiyerno), and human soul or ( Kaluluwa). The prevalence of beliefs in the figures of

Filipino mythology is strong in the provinces. Many common folk attribute psychological

problems to these superstitions and considered significant for psychologists in understanding

Filipino psyche (Puga, 2016).

Folklores and supernatural beings can be seen as a form of disciplinary apparatus. Through

this study, creature descriptions, supernatural powers and haven was examined to draw out how

these crafted to create fear and warn the community and unwanted entry of people of different

territory, race or identity. In the Philippines, belief in lower mythology creatures serves as a social

function in many communities. Elders use it as a medium of control not only to the youngsters

being formed to be obedient but also the village people who seeks the security it provides to them.

The “manananggal” and “tiyanak” stories could make children sleep early or not go to a place as

prohibited by their parents. Haunted places and aswang-infected places will go unexplored and

therefore retain its mysticism in the eyes of the outsiders (Laranjo et. al 2013)

In the city of Calbayog, there are lots of stories regarding the existence of the so called

supernatural creatures, wherein people are uncertain and tend to unfold the truth behind them.

They made a great impact to the people living in the locality especially to the children. Some

people believe with their existence mainly because of the testimonies provided by the elders as

they impart knowledge about the local folktales and there are people who claim that they were able

to encounter or witness such creatures with their naked eyes.

 In line with this, the researchers will conduct a study on the supernatural creatures found

within the locality, focusing on their existence whether they are factual or just a product of peoples’

imagination and if they have any relevance to the Calbayognons. This can be done by collecting

testimonies from the research subjects that have encountered or seen such creatures, then validate

them and finally, use them to prove their possible existence.

Theoretical Framework

Supernatural creatures are interesting yet highly unexplainable things, there are researchers

who attempted to dig the hole of extraordinary things but there is no enough data that can prove

their existence. It’d be a challenge for the researchers to prove and put this believed supernatural

creatures in to the light. There are various researches that were conducted from the past years

related to proving the existence of Supernatural creatures all around the globe, all of them

wanted the same results and get the same objective(s) and based their researches to

different theories about supernatural, occults or even paranormal but they all end up

getting the same results and still a question mark at the end of their research studies.

Likewise in this research study, the researchers used several theories involving

ghosts, mythical, supernatural creatures and occults. These theories supported their study

and used them to accomplish the investigation and answer the research objectives.

The main theory that was used in this study will be the Quantum Theory of Ghost

that was developed by Professor Max Bruin, PhD. In the said theory it was stated that

ghosts are not the disembodied personalities of the dead, and, in fact, they can be “spirits”

of the living! To understand this phenomenon, one must first grasp one of the most
fundamental principles of quantum mechanics: observation changes the subject being

observed, the simple act of observing or measuring a particle forces it into an energy state.

Unobserved, a particle may take any energy state available to it, but when a sentient

observer is introduced, the particle becomes locked. Ghosts with fully independent awareness

often believe they are the mythological spirits of the dead and act accordingly. Only on

rare occasions do they accept that they are not the remnants of the dead, though this may explain

various other mythological creatures such as djinn or faeries.

One of the theories that supported the main theory in this study was affected by religion,

the Variation in the anthropomorphization of supernatural beings and its implications for cognitive

theories of religion. The cognitive study of religion has been highly influenced by P. Boyer's claim

that supernatural beings are conceptualized as persons with counterintuitive properties. The

present study tests the generality of this claim by exploring how different supernatural beings are

conceptualized by the same individual and how different individuals conceptualize the same

supernatural beings. In Experiment 1, college undergraduates decided whether three types of

human properties (psychological, biological, physical) could or could not be attributed to two types

of supernatural beings (religious, fictional). On average, participants attributed more human

properties to fictional beings, like fairies and vampires, than to religious beings, like God and

Satan, and they attributed more psychological properties than nonpsychological properties to both.

In Experiment 2, 5-year-old children and their parents made both open-ended and closed-ended

property attributions. Although both groups of participants attributed a majority of human

properties to the fictional beings, children attributed a majority of human properties to the religious

beings as well. Taken together, these findings suggest that anthropomorphic theories of
 supernatural-being concepts, though fully predictive of children's concepts, are oid nly partially

predictive of adults' concepts.

Here is another theory that was used which was proposed by Festinger and his colleagues

on 1957 is the Cognitive Theory. This theory states that humans have a natural need to form

consistent mental models of the world, and thus they will exert effort to resolve any contradiction

between two beliefs, or between a belief and a behavior.

The theories above were essential for this research study since they all focused on how

people conceptualize these supernatural creatures and how they view them. They just differ in the

way that this study will only focus to the supernatural creatures within the locality and their

relevance to the people living within which are known as the Calbayognons.

Conceptual Framework

Existing supernatural Identify research subjects

creatures
Ask them same questions
Relevance to the
Calbayognons Analyze and interpret the data Novelette/ Compendium/
collected Documentary
Recommendations about
supernatural creatures Use them to answer the
problems

Figure 1. The Paradigm of the Study

 Figure 1 shows the process on how the research study is done. It is divided into three, they

are the input, process and output respectively. The inputs are answers to the problem. They are

obtained from the testimonies of the research subjects or their response to the questions.

For the research investigation to be successful it should undergo necessary process, they

are listed on the second box. The first thing is to identify the research subject since they are the

one who provided data, then the next is asking them questions which are the same to those that are

asked to other subjects. After that, their testimonies or answers to the questions were all analyzed

and interpreted, this is to validate the data if they are factual or not and if they have any relation

regarding to the problems that will be answered by this research investigation. The last process is

to use the data to come-up with a good solution or answer to the problems.

For the output, the collected testimonies of the research subjects that served as the raw data

compiled to create a product in a form of a novelette.

Research Objectives

This study was focused on demystifying the existence of the local supernatural creatures

within the locality.

Specifically, it had the following research objectives:

1. Identify the supernatural creatures within the locality and their characteristics; and

2. Identify the relevance of these supernatural creatures to Calbayognons.

Significance of the study

As the study goes on, the researchers will try to prove the existence of those believed

supernatural creatures within the locality of Calbayog City involving different people, expected
results of this study will serve as answers to the curiosity/questions of different people. The

following are the persons or people that will benefit the study:

Paranormal experts. This study is great help for the said individuals since supernatural creatures

are still a big question to all of them especially on the existence of which. The said people can use

this study as another basis on finding out the existence of supernatural creatures all around the

globe.

Calbayognons. The community, specifically the Calbayognons will benefit the study because the

curiosity of all Calbayognons will be satisfied already. If ever this study is successfully conducted

proving that supernatural creatures really do exist then the truth will be unfold and being revealed

to the public, therefore for those Calbayognons who doesn’t believe in Ghosts, Monsters and other

occult monsters will switch sides and start to change their point of views.

Other researchers. This study can serve as a guide for other researchers who will investigate the

same phenomena.

Scope and Limitations

This study aimed to prove the existence of Supernatural Creatures in Calbayog City. The

researchers focused only on the occult beings found within the locality, therefore other

supernatural creatures outside Calbayog City will not be included in this study. If ever the

researchers witnessed these believed supernatural creatures, they will only observe the creature

and look at it, actions that goes beyond this can’t be done by the researchers including touching

and make fun of them.

The subjects involved in the study are Spiritualist, Paranormal experts and people that

possesses such extraordinary capabilities. The assistance of the said subjects involved are required
and is needed by the researchers. The researchers will only travel and look for this people around

the 4 corners of Calbayog City, they will never go out the locality and find their subjects outside

the city.

There are only limited resources to be used for this study, the researchers are expecting to

have insufficient information or data for this study. If ever during the time to have contacts with

this believed supernatural creatures and nothing came out or the researchers didn’t witnessed

anything supernatural, they shall never force the subjects involved to make other ways just to see

them. All of these limitations will be considered by the researchers as their study goes on.

Definition of terms

The following are the words that were used in the study given with their operational and

conceptual definition.

Beings/ Creatures. It is defined as a living thing and the most important or basic part of a

person’s mind or self. In the study of Demystifying Local Supernatural Creatures: An Oral History,

the word is being used as the creatures involved in the study which possess supernatural

capabilities.

Calbayognons. The word itself indicates the people residing in Calbayog City. In the

study, Calbayognons are also the subjects involved in the study.

Demystify. Demystify is to make something difficult easy to understand, or this is to

investigate about something. In this study, this is to investigate the existence of the supernatural

creatures.

Mythical. The word Mythical is based on or described in a myth and existing only in the

imagination. For its technical definition, the said word is the imaginary occurrence of such

creatures.
 Relevance. It can be defined as a relation of a certain thing to another. In the study it can

be defined as the connection of supernatural creatures to the Calbayognons.

Supernatural Creatures. The word is defined as unable to be explained by science or

the laws of nature but in the study the word itself are the unearthly happenings which are

unexplainable by science.

Chapter II

Review of Related Literature and Related Studies

Supreme beings are divinities whose nature reveals a unique quality of being generally, a

transcendent spiritual power in a culture's religious system. Such divine beings figure in many

different religious systems, yet they manifest values and symbolic associations that display

remarkable similarities (The Encyclopedia of Religion).

A supreme being is generally described in symbolic terms that reflect the values most

highly appraised in a specific historical situation. Considering the complexities of any culture's

history, it is extraordinary that a comparative discussion of the nature of supreme beings constantly

returns to the same cluster of religious ideas. Without prejudice to one or another aspect of supreme

being highlighted in one historical moment or another, I present here a general view of the kinds

of power and value revealed in supreme beings. It should be noted that the intricacies of history

make general statements a source of great controversy. The supremacy of these divine figures

marks with an appropriate intensity the heat of debate over their origin, nature, and form. Since

each supreme being is a creative and unique composition of elements, the attributes described

herein best serve to define the general category of supreme being, and, as we shall see, apply to

specific beings only in one degree or another.

 The power of supreme beings is inherently ambivalent, because they manifest their potent

omnipresence in a passive mode. Unlike the activities of culture heroes, which are abundantly

described in epic cycles of myth, the presence of supreme beings is generally acknowledged in

mythology only in brief accounts. In contradistinction to the dramatic activities of vegetation

deities, totems, ancestors, and solar and lunar divinities, supreme beings occupy almost no place

in scheduled public cults. It has long been acknowledged that sky divinities, or "high gods,"

admirably reveal many of the central attributes and powers of supreme beings.

Not limited to any single sphere of concern or influence (e.g., fertility of plants or of

animals), supreme beings are omnipresent and omnipotent, but, by that very fact, they remain

uninvolved with particular activities. Their power—unreckoned by time, unbounded by space—

applies to all spheres of life and not to any one alone. Great power and presence reside in a supreme

being's inactive transcendence of historical particularities. This remoteness relates to the power of

permanence that often reveals itself in symbolisms of the sky and heavenly heights. Standing

immutable since before time began, supreme beings remain uninvolved with change. Their

steadfastness and eternity go hand in hand with their relative withdrawal from the detailed

alterations of historical circumstances. The uniqueness of their infinite character is often portrayed

in myth as a kind of loneliness. By their very nature, they stand apart from creation. Nevertheless,

they seldom withdraw altogether from the world; they withdraw only to that level that suits their

infinite, omnipotent, omniscient character.

Transcendence enables supreme beings to see and to know everything. This strongly colors

the nature of their spiritual force: by seeing and understanding all, they can do everything. In

keeping with their passive nature, it is the omniscient thought of supreme beings that "actively"

expresses their infinite knowledge. As creators, supreme beings create preeminently, but by no
means exclusively, by the power of thought or word alone creatio ex nihilo. Their word is

creatively powerful (M. Eliade, The Encyclopaedia of Religion).

Otherkin are individuals who identify as “not entirely human.” Scholarship has framed this

identity claim as religious because it is frequently supported by a framework of metaphysical

beliefs. This article draws on survey data and interviews with Otherkin in order to provide a more

thorough treatment of the phenomenon and to assess and qualify the movement's religious

dimensions. It is argued that, in addition to having a substantively religious quality, the Otherkin

community serves existential and social functions commonly associated with religion. In the final

analysis, the Otherkin community is regarded as an alternative nomos—a socially constructed

worldview—that sustains alternate ontologies. Some individuals perceived supernatural creatures

as something that has been dehumanized or nonhuman beings (J. Laylock, 2012). “To understand

dehumanization, we must understand how humans are contrasted with nonhumans. Our work

proposes two forms of dehumanization, in which people are denied uniquely human attributes and

likened to animals or denied human nature attributes and likened to robots. In the light of this

model, we examined the mental capacities that are believed to differentiate humans from animals,

robots, and supernatural beings in three cultures. Cross culturally consistent patterns emerged with

humans differing from nonhumans on two dimensions that closely resembled our two proposed

forms of humanness. Compared to humans, animals were seen as lacking higher cognitive powers

and refined emotion, but also as having superior perceptual capacities. Supernatural beings had

superior cognitive and perceptual capacities (Haslem, N. et al., 2008).

There are monsters that are believed by some people most especially in the Philippines.

Based on Magical creatures and non-human beings of the Philippines made from Andrei Miller
(source of information), there are monsters that really do exist in the Philippines but the source

cannot give a full stand on the statement because of lack of evidence.

Supernatural creatures are beings that cannot easily be explained by people or even

experts, the researchers will try to unveil the truth about this said creatures found in Calbayog

City such as Kapre, Amamayong, Agta and the likes. The proponents primarily choose the topic

because of the abundant resources, and resources are one of the most important factors to

consider before conducting a research or study. There are studies that were created by other

people in the recent years and each studies came up with different outcomes and results.

One of the studies that this research investigation used is the study of David D. Gilmore, a

book entitled as Monsters: Evil Beings, Mythical Beasts and all manner of imaginary terrors in

1943. In D. Gilmore’s study it is stated there the reasons why people should know what

supernatural creatures are, how to approach monsters and monsters that are believed to be found

in different places. In the published book of D. Gilmore “Monsters: Evil Beings, Mythical Beasts

and all manner of imaginary terrors” the author said “Like so many other eternal adolescents, I am

fascinated by imaginary monsters---especially the luscious ghouls and extra-terrestrials in sci-fi

literature and Hollywood films. They always inspired both dread and attraction in me, or perhaps

empathy is a better word. So, given this morbid interest, the present book may represent a coming

to grips with a juvenile obsession that has endured well into middle age. The appeal of monsters

reaches a peak in childhood, when all prudent boys and girls check under their beds at night for

demons, bit it lingers well into adulthood. In those who are seriously weird--- a category I admit

belonging to--- it evolves into a luxurious repertory of fantasies, anxieties, and phobias.

I think the immortal monster is irrefutable proof, if such were needed, for the existence of

Freud’s aggressive instinct, the reality of an impulse toward violence. As my research has shown,
people everywhere and at all times have been haunted by ogres, cannibal giants, metamorphs,

werevolves, vampires and so on. In Africa, people believe in were-lions, and in the South Seas

there are man-eating were-sharks, not to mention cannibal ogres among the American Indians and

the bellowing ape-men of the Far East! Since these nightmares are universal, they must reveal

something about the human mind. Monsters have certain characteristics no matter where they

appear: they are always aggressive, gigantic, powerful, and gratuitously violent. In rendering their

fantasies in art and folktale, people have been both troubled and relieved.

The evidence indicates that monsters are more complicated than being reducible to the uni-

dimensional id forces of sex and aggression. However terrible, they are not just metaphors for

beastliness: their vast powers inspire veneration as well as repugnance. While we struggle against

them, monsters also instill awe and even a grudging respect. This start dualism—half horror, half

reverence--inspired me to write this book.” In D. Gilmore’s book, the author put names who are

known for fighting monsters, evil spirits and other supernatural creatures all around the globe. In

the said study, names who have conducted studies about occult beings with quotations of what the

researchers have said. “Whoever fight’s monsters should see to it that in the process he does not

become a monster and when you look into an abyss, the abyss looks back into you” (Beyond Good

and Evil).

Another study that the researchers will use is the study made by David J. Hufford in 1982

entitled as “The terror that comes in the night: An experience-centered study of supernatural assault

traditions”. The study focuses on one occult being only, D. Hufford called this being as a Night

Hag or Old Hag. The study was conducted to explain the phenomenon of sleep paralysis and it is

believed by some people that the reason why this phenomenon happen is because of this creature

“The primary theoretical statement of the approach might be roughly summed up as follows: some
significant portion of traditional supernatural belief is associated with accurate observations

interpreted rationally. This does not suggest that all such belief has this association. Nor is this

association taken as proof that the beliefs are true. This latter point must be stressed because much

of the investigation of supernatural belief, especially since the Enlightenment, has been implicitly

governed by a desire to show that the beliefs under investigation are false. The easiest way to do

this seems to have been to assert that believers lack an understanding of how to separate true

proportions from false ones. This has ranged from statements about a lack of appreciation for the

rules of logic to assertions that the believer fails to use, at least within the domain of belief,

adequate reality testing but the approach is in part based on the conclusion that poor observation

and incorrect reasoning cannot account for all reported supernatural experience. “As I have noted

in connection with the history of belief concerning the giant squid, the discovery of accurate

observation and appropriate reasoning in connection with a belief has the appearance of support

for the belief itself. That was one reason for using the “Norse merman” as a counterexample, but

more needs to be said on this point. Perhaps because of the loose way the words “empirical” and

“rational” have been used in connection with belief, there has been a tendency to overlook their

technical meanings. They have developed connotations that make them almost synonyms with

“correct” or “true”. A brief consideration of the history and philosophy of science should be

sufficient to dispel this notion. For example, Ptolemaic astronomy was empirically supported and

generated accurate prediction by means of both logical deduction and inductive reasoning. It was

also incorrect, even though it continues to be useful for such purposes as navigation. On the other

hand, volumes could be filled with correct conclusions that have at times been supported by

inaccurate observations and faulty reasoning” (Hufford, 2008).

 There are only a few studies named by the researchers because some of the studies that the

researchers are planning to use needs to be bought/paid in order to be viewed by other individuals.

The study of David J. Hufford in 2008 entitled as “The terror that comes in the night: An

experience-centered study of supernatural assault traditions” is similar to this study because since

it also investigates about supernatural creatures using experiences. However, they differ in the way

that the study of Hufford focuses on the relation of supernatural creatures to sleeping paralysis.

David D. Gilmore’s study entitled as Monsters: Evil Beings, Mythical Beasts and all

manner of imaginary terrors in 1943 is similar in this study because like the other, it also deals

about the supernatural creatures. They only differ in a way that Gilmor’s study talks about why we

believe on these supernatural creatures and one reason of that is we were introduced to these

creatures while we are young. While in this study, it will only demystify the existence of these

supernatural creatures.
 Chapter III

Research Methodology

In this chapter, the process of how the researchers conducted the study is shown specifically

the methodology of the study. The process of how the data was collected, the procedure on how

the study was conducted, the materials used as the study further goes on or also known research

instruments, the subjects involved in the study, the environment or the setting utilized by the

researchers, the research design of the study and the process of how the researchers analyzed the

data collected.

Research Design

This research study utilized the historical research design. As described by Howell &

Walter (2001), this research design’s primary goal was to collect, verify, and synthesize evidence

from the past to establish facts that defend or refute a hypothesis. It uses secondary sources and a

variety of primary documentary evidence, such as, diaries, official records, reports, archives, and

non-textual information (maps, pictures, audio and visual recordings).

Historical research design fit to the study since it used several past sources to investigate if

these supernatural creatures really exist. Using this research design, the researchers collected data

from past sources and other private sources through audio recordings. With that, the researchers

were able to gather necessary information and demystify the existence of the supernatural

creatures.
Research Subjects

In this study the ones that are involved are not the researchers alone, for it is not just a

normal study that is indicated by numbers and equations. The individuals linked with this study

are called research subjects, this includes humans but the study dwelled farther than that, because

the researchers immersed themselves into the historical unseen world, a fantasy.

The researchers gathered individuals that are experts in knowing the truth about the

existence of supernatural creatures. One of the individuals involved in this study are Shamans, the

said individuals are spiritual leaders who have special powers such as prophecy and the ability to

heal. Shamans helped the researchers and told them about what he/she knows on the existence of

supernatural creatures.

The next individuals involved in the study are paranormal experts; the said individuals are

also called as paranormal investigators with the capabilities of revealing supernatural creatures and

basing their works on science facts, acceptable reason and using tools to have a personal contact

with supernatural creatures.

The last individuals involved in this study are those people who believed that have already

encountered occult beings with their own eyes. The researchers gathered information from them

based from their experiences.

Research Environment

This study was conducted within the locality of Calbayog only which means that all parts

of Calbayog City are involved even from its four corners. The study was investigated within the

locality of Calbayog because of rumors about the existence of supernatural creatures in the locality.
There have been rumors and stories in Calbayog in which some people especially the elders

witnessed these supernatural beings namely the Agta, Amamayong, Sigbin, Aswang, Kapre, and

the likes.

The said speculations most likely come from rural or unurbanized places. Through further

investigations and surveys, the researchers are aware of and be more knowledgeable about their

research study. The researchers anticipated the results of their conducted study based from their

analysis on the said research. The researchers gathered data and surveyed those people who can

give testimonies to these said occult beings in our city and as for our research study, the researchers

elucidated further the gathered data to unravel the mystery behind these supernatural stories in

Calbayog City.

Research Procedure

The study mainly focused within the locality since it is aimed to demystify the local

supernatural creatures. The research subjects are those people within the locality that have seen or

encountered supernatural creatures. For it to be done, the researchers roamed around the city to

find key informants that can provide clear and significant testimonies. Then they are interviewed

to give their insights while the researchers took down notes, record and observe them to validate

and filter their responses to the questions.

After gathering the data, the researchers analyzed and interpreted them through the use of

some techniques such as comparing and contrasting the different testimonies to check whether

they have similar insights regarding the supernatural creatures because some might make a

different story and also by comparing them to other existing studies regarding local supernatural

creatures.
 The data were used to answer and satisfy the research objectives about the existence of

these supernatural creatures as the main objective of this study.

Research Instrument

In this study, researchers utilized materials to serve as the basis of information for the said

study. The researchers used documents, pictures and audio recordings that might help in the study.

The said instruments served as the foundation or bridge that connected the questions into

the answers. Documents and video footages are one of the great evidence, for they cannot fake

information and it contains the information of few people that knew the characteristics, behavior

and appearance of these supernatural creatures and these materials are also the things that made

the research study successful.

Testimonies of the subjects are also necessary in this research study, aside from the written

documents, pictures and videos that could possibly prove the existence of supernatural creatures.

Interviews are also conducted and testimonies of people that might or have already made contact

on the said supernatural creatures.

An Interview is conducted as the further goes on which means, the testimonies of the

subjects served as another basis if supernatural creatures are true or not and if not the researchers

tried to filter their testimonies and be able to tell the truth.

Data Gathering Technique

In terms of data collection method, the researcher used the triangulation method where they

had an individual interview and observation to the subjects, this is to lessen the error and filtered
the data collected because there are instances where they might tell testimonies which are not

factual.

The researchers prepared questions and tried to find a suitable place where the subjects felt

free to give their insights. In doing observation, the researchers both focused on the words and

actions of the subjects to tell whether they are telling the truth or not.

By the end of data the collection, the researchers tried to obtain data in the form of documents,

observations, audio recording and interviews. The data is enough for the researchers to interpret

and analyze to demystify the local supernatural creatures.

Data Analysis

To demystify supernatural creatures, the researchers gathered data from different sources

that could make the research study successful but collection of data is not sufficient enough to do

so, researchers analyzed the data through different techniques and processes.

In analyzing the data collected, the researchers compared and contrasted the testimonies of

the subjects from one testimony to another. To tell if the testimonies of the subjects are valid or

not, researchers interviewed their subjects identically which means if the testimonies of the

subjects are not quite the same especially in describing the supernatural creatures if they’ve

encountered one, there is a chance that the testimony is not quite valid.

The next way of analyzing the subject was comparing testimonies to stories from books on

how the subjects describe the said creatures. There have already been a study conducted before

about Unveiling the truth about the existence of supernatural creatures, which means the
researchers gathered or used the study as another basis to have the process of comparing of

testimonies to stories.
 Chapter IV

Presentation, Analysis and Interpretation of Data

This chapter focuses on the analysis, interpretation and presentation of the gathered data

from various research subjects with the use transcription method and document analysis.

On the believed supernatural creatures

In the process of how the researchers analysed the data gathered, Transcription and

Document Analysis were used. From the conducted interviews with the use of voice recordings,

the researchers transcribe first the audio recordings of the interviewed subject. The researchers

also gathered data from documents such as printed stories about the existence of Supernatural

Creatures and also books.

KAPRE

“Damo na, An kakaiba pala na nakitan ko sadto an kapre ba iton. Hataas tapos kuan tunga
tawo pero an ubos kasi harap man ak, kuan la siya brown manla akon nakikitan basta kataas niya
bagan kabayo talaga pero wara siya ukig nga bagan kabayo.”
The research subject have already seen so many creatures that the researchers consider as

something unexplainable because of the Waray word used “Damo” by the same subject. The

research subject mentioned a creature which is considered as something supernatural and it is

called as Kapre. The research subject even said that the said creature is different from what she

rarely see, it is described that Kapre is tall, half human and the half of its body is not identified

properly it is only described that it’s half is color brown. With another description the research

subject compared the said creature to a horse but without its tail.

“Kay maliya man kami. . Nakakagambala kami kay basta maliya kami ura ura.”
 The statement above is connected with the statement that describes the creature Kapre but

it only differs on the part why the said creature showed up. The said creature showed up because

the research subjects and her friends were very noisy at that time and she believed that Kapre

doesn’t want to be disturbed and the que for making this kind of reason is the presence of the said

creature.

“Oo nakakita naak. Nagyoyosi ngani iton sira. Dako gad siya na tawo. Mas dako pa iton
sa balay tapos maitom. Baga diri mo siya makilala. Makilala mo la siya na kapre kay may kapot
man siya na yosi. An amamayong tawo an sa igbaw an sa lawas hayop.”
The research subject mentioned that she already saw an occult being which is known in

Calbayog as kapre and amamayong. She describes kapre as something taller than a house and is

also smoking. You cannot easily recognize this occult being unless you see it holding a tobacco.

Just like what the other research subject told the researchers about the physical description of

kapre. The only difference with their description is when the other research subject describes kapre

as half-human and half-animal. Since this research subject believes that a half-human and half-

animal is known as amamayong.

“May nakita ako na kapre papunta ako sa groto tapos, may nakita ako na kapre sa
dinadaanan ko . Oo natural matakot ka kasi diyan sa dinadaanan nandiyan ang kapre nakaharang
sa daan subalit yung takot mo inano mo nalang sa Panginoon hinangad nawala ang takot ko yan
ang pananalig sa diyos ang pananalig at may tiwala”
The research subject saw one of the super natural creatures which is known as “Kapre” she

was afraid when she saw it in the Grotto. But her conviction and trust to God strengthened her and

that she was able to get rid of her fear.

“amo na ngane nakakita ako ngane usa na kapre nakada sa agianan nakadto na ak sa
igbaw san groto paglingon ko an akon nakita usa na dako na tawo naka-abano mayda siya
sombrero syempre natakot ako kay waray ak upod tapos nagkakarasikas pa an mga kukugnan
natural mahahadlok an mga tawo pero tungod san imo pagtuo nawara iton na takot, tapos may
dumaan na tao nagtanong ako wala silang nakita yun lang”
 The research subject described the kind of super natural what she saw in Grotto wearing a

kind of cloth and hat, she called it as Kapre. And then she was afraid because the grass moved

unexplainably. After that, someone passed by but when she tried to ask about what happened the

person said that he didn’t see anything unparticular. There are those people who can see those

supernatural creatures and there are those who can’t. Meaning, they have their own time to show

up or appear and people can’t tell when and where is that.

DUWENDI

“Oo gindescribe niya. An pareho ba kuno sa mga palabas na gutiay la tapos nakakalo
sira. Basta mga sugadsine la(gindescribe an height). Kakaiba liwat sir aba na mga duwende kay
an talinga ba nira kuno itom. Hataas an barahibo pati an ira talinga hatag-as liwat. Basta baga
an tawo la giyapon pero gutiay la sira. Oo hataas liwat ira irong tos may bungot pagud. Mayda
sira mga sireng-sireng ba tos iton ira bungot.”

The research subject described the physical appearance of the said supernatural creature

duwende/gnome. These supernatural creature has the same height that we commonly seen in

television. Black pointed ears, longed hair and also just like a human but they are shorter. It also

has long nose with beard.

“Oo sugadsiton sira. Bale an ira balay adi sira sa ilarom tos mayda paigbaw tapos an sa
luyo siton baga an dakit. Dida naagi sira.”

The research subject confirmed of the said supernatural creature duwende/gnome that they

only have one physical appearance and they mostly live under the houses of human individiuals

and based on the story being told by the research subject that there is distinctive tree located behind

the persona involved in the research subject’s story and Duwende’s use thi.s part as their pathway.

"Duwende nga itom, busag, pula ngansan kapre, agta, unglo sahid iton dida sa CKC"
 According to the research subject she already seen black, white and red gnomes and other

supernatural creatures like "kapre, agta, and unglo" and all of it can be found in Christ the King

College because of being quiet a nice place for the supernatural creatured to dwell with.

"Mayda gad ak liwat nakikit-an. May sala ka ngane sa ira nangangaro sira manok nasan
bonay"
According to the research subject that she already seen lots of supernatural creatures that

ask for tribute to offer to them.

"Kun makasagi ka sa iya, makatapya ka sa iya, makalabog ka sa mga basura mao iton na
nagkakasakit sira, nabulos sira"
According to the research subject the things that provoke the supernatural creatures to hurt

human being when people bumped, spatter and throw garbages to them they revenge and make

people to get sick.

“Di man ak nahadlok. An naghatag siton saakon na panbulong mga duwende. Kuan siya
tawo gutiay la siya abot sa tuhod. Halipot la sira ngan nakakalo puros talais pati an sapatos. Pula
tanan pero an bado busag. An ira talinga talais. Nwebe anyos ak san nakakakita ak duwende.
Nagtahob ak san taplak.”
The research subject proudly said that she is not afraid of any supernatural being. She is

used to seeing them because that’s what her job is. She even confessed that the one who gave her

the powers to heal and help other people is the gnome or what the Calbayognons call as duwende.

When she was just 9 years old, the very first occult being that she saw was a gnome. She was afraid

the first time she saw gnomes but was thankful at the end after giving her powers to heal. She

describes gnome as small as a person’s knee but is actually a human wearing a white shirt, pointed

ears, a red-sharp-hat and shoes. Her description is the same with the rumours spread through

Calbayognons for the past years.

 “Oo gindescribe niya. An pareho ba kuno sa mga palabas na gutiay la tapos nakakalo
sira. Basta mga sugadsine la(gindescribe an height). Kakaiba liwat sir aba na mga duwende kay
an talinga ba nira kuno itom. Hataas an barahibo pati an ira talinga hatag-as liwat. Basta baga
an tawo la giyapon pero gutiay la sira. Oo hataas liwat ira irong tos may bungot pagud. Mayda
sira mga sireng-sireng ba tos iton ira bungot.”

The research subject described the physical appearance of the said supernatural creature

duwende/gnome. These supernatural creature has the same height that we commonly seen in

television. Black pointed ears, longed hair and also just like a human but they are shorter. It also

has long nose with beard.

“Oo sugadsiton sira. Bale an ira balay adi sira sa ilarom tos mayda paigbaw tapos an sa
luyo siton baga an dakit. Dida naagi sira.”

The research subject confirmed of the said supernatural creature duwende/gnome that they

only have one physical appearance and they mostly live under the houses of human individiuals

and based on the story being told by the research subject that there is distinctive tree located behind

the persona involved in the research subject’s story and Duwende’s use this part as their pathway.

AMAMAYONG

“Mayda ngani didi amamayong."

The creature that the research subject is fond of is the infamous “Amamayong". And he

stated that there is near their locality.

“Nababahoan man. Masungot bagan tayangaw ba an baho."

The research subject said that the scent of the creature is like that of a “tayangaw" or black

bug. The research subject explained this as one of the characteristic of the creature.

“Wara. Wara man. Kay wara pa ak makakita. Oo gad."

 The research subject stated that he did not see the creature “amamayong". But the research

subject believe on these. It shows that people really believe on some things even though they did

not see it.

WAKWAK

“Sa akon parte wara na. An iton lugod na ginsisiring nira na wakwak iton diba na tamsi
nga gabi ngani na kaagahon nasiring “khwak khwak” mayda siton pero an kuan san mga kalagsan
tamsi la iton siya nga dako.”
According to one of the subjects involved in this study, the creature Wakwak which is

considered as one of the supernatural creatures believed by Calbayognons according to elders that

it’s like a bird, a humungous bird. It produces sound that suggest its name wakwak.

KALAG

“Nakakita na ak lat kalag, Ambot kay malaksi naglakat manla adto siya, umuli ngani ak
dayon sadto, Kay naghihimo kami sadto project nageencode kami tapos kaliya liya nira tapos
pagkita ko sa may terrace sa may balkonahe ba nakatindog na nanunutok sa amon. Lalaki siya,
Ambot basta brown manla adto naka half bagan tawo.”
The research subject that stated the statement above believed that she already witnessed or

encountered another unexplained creature which is called as Kalag. The research subject cannot

precisely describe the appearance of the said creature but she said that the Kalag creature she saw

is a man, but uncertain when it comes to describing other parts of the said creature, it is also

mentioned that Kalag is brown in color and half human which simply implies that the said creature

might be a fused type of creature of both human and other beings.

“Aw practices bagan naagi na shadow, tapos natindog nga tawo, duguan an tiil ,
nagpapabati, may hamot ba na bagan parehas sa patay an pormalin sudsana once ngani kuno
makaamoy ka sana never talk kuno san mga dire parehas sa aton kay malain kuno iton. Parehas
kakulop ginistorya ko sa ira akon experience namon sa bus niyan kay nakaamoy ba ak pormalin
ginpaundang ak pagistorya nira. Sumakay kami bus this week la adto tapos gutiay la talaga an
tawo sa bus pagsulod namon kamingaw agi nangigirabo ak yana tapos may tawo pero buroglag
la ba tapos diba an bus urog man maliya tapos pagsulod namon wara tawo aw gutiay la siguro
ko maihap mo and sudsana napulo dire pa kami dara, tulo manla kami na nabyahe tapos pagkita
namon sa mirror puno an bus so feeling namon aw pagkita namon tadi wara manla kami kay dire
man namon iton namumugo ba tadi ginpasagdan la namon.”
It is mentioned that what the research subject encountered is described as a shadow passing

by but viewed as a human like figure with a bloody feet. It’s smell is compared to a chemical called

Formalin (a chemical used to embalm dead human bodies), once smelled never ever try to talk

about creatures that are said to be supernatural which can only mean one thing, if ever individuals

talk about supernatural creatures with the same situation then there might be something going to

happen. The research subject told a story of one of her experiences that one time that the said

research subject and her family travelled and just commuted in travelling hitching a bus, outside

and inside the bus it can be seen that there are only few passengers riding the bus and on the time

they hitched the bus nothing changed, there are still few passengers riding. It is expected that all

bus have mirrors in front the driver and by the time the research subject took a glance on the mirror

she was shocked when she saw individuals riding the bus, the many people hitching the bus and

most of them are standing but if she were to look at her surroundings there are only few people

riding.

Unknown believed supernatural creatures

“Iton na mga dire parehas sa aton iton ba nga an parehas sa aton na natural na tawo
nafefeel naton sira baga danay usahay na nakikitan naton usahay nararamdaman naton pero dire
naton sira nakikita pero mayda naman lat nagpapakita nga mga parehas kuan san mga
nanpanhinabo na usahay na iton na butang parehas san may panhinabo dide usa na night high
usa na estyudante babaye dumalagan siya dide kay pag approach niya kan Sir Joy room siguro
8:30 nagkuan siya na may ada daw nagklaklase nagapproach siya, mamingaw na tapos yakan
man siya kuya guard may ada sa first room may nagklaklase siring niya so ginkadto ko, waray
man experience iton san estyudante mismo.”

The research subject described supernatural creatures as something the same with humans

that can be felt, sometimes be seen but there are instances where some of these supernatural
creatures cannot be seen by our naked eyes. Based from the conducted interview, the research

subject told a story that took place at Calbayog City National High School. The research subject

said that a girl ran towards the guard house which he was there and he was the person being

approached by the girl, the girl was a student of Calbayog City Night High School and she saw a

particular room in the first campus of the said school still having a class. It is expected that classes

of regular students for Day high students is only up to 4:30 P.M., it might have an extension but

lasting up to 8:30 P.M. is already too much. The research subject based on his story automatically

ran towards the classroom that the girl was talking about but unfortunately nothing’s happening

there, no one’s there and it is black and dark room with no classes going on. The research subject

wasn’t the one who saw the unexplainable event going on but the researchers included him in the

research subject list because he was there in the part of the story being told.

“On time mga 3 0’clock in the morning, dinhe mismo an usa na guard may naguupay sa
lamesa so ako sumiplat sa iya tapos pagkita ko may bata na nakatalukbong naka pula siya gutiay
pa tapos umagi sugad. Mao sumiring ak na may bata ka na nakitan dida siring man siya waray
man kuno siring niya ah balitaw gad tadi bumuhat ak didto ginkita ko wara man gud asya iton
akon first time na naexperience.”

The research subject told a story that once took place on the place where they are assigned

as security guards, the said subject during their duty witnessed something unnatural, as a security

guard which is expected to be tough and brave but unfortunately this two were excluded on the

part where the research subject saw a child running and it was just glance, he was the only one

who witnessed the event and no one else. The said story was the first time the research subject

experienced something unnatural. The research subject wasn’t able to describe the appearance of

what he just saw.

“Mayda kuno usa na nagkuha ba san usa na cook kay magparatron, kuan sa ipao iton
naynabo. Oo ungod iton.Ginbalita gud dinhe. Edi adto ginkadto sa Ipao kay nakabiling na sira
san cook. Nasireng kuno an tawo na “dali na , sakay na kit” kay sa may dagat man adto kuno,
motor sakay na sira. Kumadto na sira siton na lugar didto na Biringan City, tikadto sira siton.
Waray siya sarabot na didto siya dadad-on tos dire siya tigo na dida na ngayan an Biringan.
Pagkadto niya didto kay kadamo tawo kay patron ngayan.”

Another account that the research subject shared to the researchers was about the beings

from the other world (Biringan City) who came to our city and sought for a cook intended for the

upcoming fiesta celebration held in their world. The person who was taken claimed that his

experience was true and he even cited certain occurences that happened when he was still there.

He also asserted that he didn’t know he will be taken in the Biringan City but to his surprise, he

was able to witness an event on the world of other beings. On the researchers perception, this story

with regards to the existence of the Encantos/mythical beings on the Biringan City may not be

justified and accepted by all but relying on the research subject’s account, the researchers assume

that there’s a great chance that these stories might be existent in our history.

“Kumita kuno siya san mga tawo didto na nagkamatay san urusahon pareho kan Lito na
Noronya. An mga nagkamatay na tawo dinhe sa Calbayog na urusahon nakadto kuno.”

In addition to the research subject’s story about the cook, he claimed that the people who

died mysteriously here in Calbayog exist and live in the Biringan City. The research subject said

that he encountered some familiar faces there that once lived in our world and he even mentioned

a name of a dentist who passed away due to an unexplained death here in Calbayog City. The

researchers thought that the mythical creatures in the Biringan City might be responsible for the

mystifying deaths of the people in our city although it is still odd to think that those dead people

lived again in the world of occult beings.

“Nagluluto na kuno siya didto tos pagluto na niya dire kuno sa iya ginpapabutangan san

asin kay diba nahadlok iton sira san asin. An iya mga pinanluto, waray mga asin. Oo nakabalik

pa iton didi na cook. Mao iton na siya an nakaistorya.”

 According to the research subject’s story, the person in the account who was the cook was

told not put any salt to the meals that he prepared for the fiesta celebration in the Biringan City.

He abided for he was terrified on what might happen to him if he don’t follow the request of the

beings there. The researchers found this incident convincing because as what most of the

Calbayognons believed in, the supernatural beings including the aswang, ghosts, demons and the

likes are afraid of salt. Salt is believed to be used for the explicit purpose of repelling demons

which originated from Buddhism or Shintoism, where salt is used to purify/sanctify places and

ward off evil spirits. Unquestioning the return of the alleged cook from Calbayog City who came

back alive from the enchanted place of Biringan, many people who have heard the story believed

in him as there was also other witnesses on his mysterious disappearance in our city.

“sumaka kuno sa hagdanan ba na kahoy tos may nagtingog ba na bakya nasaka kuno sa
aton hagdan. Nasireng na an mga kabulig ba na “O adi na sira ate pati kuya”, tos may matuktok
kuno sa purtahan makusog. Pag-abre kay wara man tawo.
Mayda iton dida mga tuod. Basta mayda sana sadto tag-iha, asya an mga nagpapaabat siton na
balay.”

The research subject imparted his family’s haunting experiences way back then from their

old house in Obrero in relation to the study of the researchers. The research subject claimed that

there were strange occurrences in their house especially when there was no one at their home.

There are disturbing noises in their dwelling like the sounds of wooden clogs roaming around the

house during late night, strange knocking on the doors, and more. The research subject said that

there were previous owners of their house and they believed that they insinuated them. He also

claimed that there is some evil energy in their home and it might be because of the oldness of the

house since it was built many years ago which was just passed on to them from their ancestors.

“May mga kamatayon man na urusahon mayda. Parehos siton dida sa may Lonoy. Adto
ba na nagkamatay na kadamo-damo mga usa ka truck. Sadto ba na eleksyon. Siguro mga three
years o five years na an nakalipas. Nagkakamatay ngani na urusahon urog gud iton dida sa may
Lonoy.”
 The research subject involved in our study asserted that there has been a narrative on the

subject of mysterious deaths of people here in Calbayog City. The demises of those people like

what happened in Lonoy where a lot of people died on the truck before the election several years

ago are claimed to be still an unsolved crime. The researchers believed that these maybe another

incident caused by the enchanted creatures of Biringan City.

"Iton na iskwelahan wara gud iton ginhadangan. An na istar siton dida si Carolina. An
anak ni Carolina ada. Si Carolina ada sa City High tapos matabok siya sa NwSSU tapos matabok
liwat didi sa CKC. tanan dinhe na sa Calbayog na iskwelahan adto iton si Carolina"
According to the research subject that school has been not yet given an offerings to the

supernatural creatures and Carolina dwell on that place. She usually dwell in the Calbayog City

National High School and then go to Christ the King College she also says that Carolina stay in

all of the school in Calbayog City.

"Itun si Carolina pareho manta sa aton, Buhi iton na gin asawa san engkanto, yana
engkanto na liwat iton siya kay naka asawa siya engkanto, damo na liwat siya mga anak, an dida
ngane sa Nijaga, duha iton na anak ni Carolina"
The research subject says that Carolina is once a beautiful maiden before. Because of the

physical appearance of Carolina hold a supernatural creatures amazed by her beauty and married

her and then when the time goes by she already have her children.

"Buhi pa iton siya pero lagas na waray na iton tango siya"

According to the research subject Carolina still living in the human realm but she dont have

teeth that make sense that shes not immotal and can be dead soon.

"Ada sa CKC nagburobalhin manla iton siya sa CKC pero an iya istaran gud malajog kay
taga malajog iton, bata iton ni Oking"
 According to the research subject Carolina is just hopping from one school to another but

the permanent place that she dwell is in the Malajog a place where be found in Calbayog City

going to Allen City.

"Klaro ko gud kay tambalan gud ak, An nakakakita la situn an may third eye. Akon na
tambalan nakakita ako siton kay ako man an nakikihampang"
According to the research subject that she is assuredly sees a supernatural creatures because

of having six sense which is the third eye. The ability to see and talk to any supernatural creatures

that live in the human realm.

On the relevance of supernatural creatures to Calbayognons

As to the relevance of such supernatural creatures, the research subjects shared some of

them based from their experiences. One of the subjects shared how these supernatural creatures

did something to her life. And based from her, they can limit our communication whenever

something weird is happening or when you smell something similar to a chemical used for

embalming. In such way, they serve as a body of discipline for people to stop whatever offensive

actions they made to these creatures.

"Parehas kakulop ginistorya ko sa ira akon experience namon sa bus niyan kay
nakaamoy ba ak pormalin ginpaundang ak pagistorya nira. Sumakay kami bus this week la adto
tapos gutiay la talaga an tawo sa bus pagsulod namon kamingaw agi nangigirabo ak yana tapos
may tawo pero buroglag la ba. Pagkita namon sa mirror puno an bus so feeling namon aw
pagkita namon tadi wara manla kami kay dire man namon iton namumugo ba tadi ginpasagdan
la namon.”

“Natoud na gad gihapon pero dire gud full nga pagtuo ba.”

During the part where the research subject encountered or witnessed such creatures, the

belief of the research subject on the existence of supernatural creatures here in Calbayog City

became more effective or large at percentage. It is said in one of the statements that the belief of
one research subject on the existence of supernatural is 50-50. There are changes on the numbers

given after the research subject witnessed the appearance of such creatures.

“Wara man, Mao na ngani adto na nangirabo ak. Ako la mismo an kumita.”

After one of the research subjects witnessed such unexplained creatures, he confirmed that

the happening the occurred has no effect on the research subject’s belief on the existence of local

supernatural creatures, on its behavior or how his mind works but instead he was frightened of

what he just witnessed.

“Sa akon na parte baga natood baga dire.”

It is mentioned on the statement above that one of the research subjects on this study

believea on the existence of the supernatural creature 50 percent sure and 50 percent not sure

because as an individual believing on the existence of this supernatural creatures, there are factors

to be considered especially if there is an uncertainty.

"Nangangaro manla kit pakiluoy kun nano ira aruon pakaupaya ine na masakiton kay akon
baydan. Kun nano iya aruon mao liwat akon babaydon. Mangaro ngani sira baboy, baboy gudla
liwat akon ighatag kay kun manok, manok la liwat nasan bonay"
According to the research subject the shaman ask for forgiveness to the supernatural

creatures to cure the people being harm and if the supernatural creatures harm people they usually

ask sacrifice to the shaman as the pay for the forgiveness and if the supernatural creatures ask for

a pig the Shaman should give pig and no other than that if it is chicken then it should be chicken.

The Shaman serve as the medium of communication.

“Gin baton ka nga tanan natural may epekto an imo kahadlok pero tungod san imo pagtuo
sa ginoo nawara iton na kahadlok amo la”
The research subject clearly stated how these creatures affect us, in fact that they can make
people afraid but if we have a strong faith to our God we can get rid of that fear. It emphasizes that
our strong faith can contribute greatly towards how we view these supernatural creatures. In
addition, it is a useful tool for people to get rid of their fears.
 “Oo gad natuod na ak siton sadto pa natuod ak kay possible gud na sira na ginsisiring na
nagpaparamdam la ba na tapos depende san karuyag signgon san iba na basta nagpaparamdam
iton sa imo siya”

The research subject do believe on the existence of supernatural creatures within locality

of Calbayog city. The research subject also stated that there is a reason why these supernatural

creatures exist.

“An mga dire ba parehas sa aton iton nga nakikita mo la pero dire mo nakakaptan
sometimes nagpapafeel la sira pero naghahatag sira hadlok sa mga tawo pero once nga atuhan
mo ngani tapos dire ka mahadlok dire ka man maapektuhan tos kun nahigara ka na ba nga
nakikita.”
One of the research subjects involved in this study described supernatural creatures as

something unexplainable in nature an even called the said creature as non-human like being. These

supernatural creatures cannot be touched but can be felt by human beings, they give fear to human

individuals but if ever a person tries to face them or fight them then fear is excluded from the list

especially if the said creature are seen every time.

 Chapter V

Summary of Findings, Conclusions and Recommendations

In this chapter, the findings based from the data collected by the researchers will be

presented including the recommendation that can be made out of this things and finally the

researchers will make a conclusion or therefore conclude something that can lead towards the

success of this study tor as a failure.

Summary of Findings

After interpreting the gather data from the testimonies of the research subjects, the

researchers found out several things and they summarized as well as organized them as shown

below.

The believed supernatural creatures here in Calbayog City were Agta, Amamayong, Kapre,

Duwende and Carolina. Most of the key informants or research subjects claimed that they were

able to see these creatures and they described them accordingly.

Describing the appearance of supernatural creatures that are believed to exist or found

within the locality of Calbayog city is very difficult most especially with the different versions of

description about the appearance of the said creatures.

The beliefs of the existence of local supernatural creatures affects the behavioral activities

of Calbayognons, it also gives an impact towards psychological aspects of the same people and it

also affects how the minds of Calbayognons work. With the belief of the existence of local

supernatural creatures, it has a socio-impact towards Calbayognons.

Conclusions and Implications

Based from the gathered data that was analyzed, there are Calbayognons who believe that

there are really supernatural creatures that exists within the locality such as Agta, Kapre,

Amamayong and Wakwak. After the analyzing of data, the researchers are now on the part of

concluding statement that might suffice their position or side.

There are many believed supernatural creatures here in Calbayog City because some say

that they have witnessed the occurrence or transformation of a specific unnatural creature. There

are Calbayognons that can describe the appearance of this creatures, some descriptions are quite

similar but some are not. Though some informants find it difficult because of its unnatural form

with a lot of things to be compared with making them think twice whether if it really is an occult

being or is it just another object that looks like something different. This implies that there are

some factors that can affect how we view these supernatural creatures.

Regarding with the beliefs of Calbayognons towards the existence of supernatural

creatures, it affects the psychological aspect of human individuals linking it with other factors such

as limitation of behavior, speaking, environment and how individual minds work. Since people

have different perspectives in terms of the existence of these supernatural creatures.

These supernatural creatures serve as body of discipline for the Calbayognons as described

by some of the respondents.

Recommendations

Based from the conclusions and implications presented, the researchers formulated the

following recommendations.

1. Magazines, novelette or other types of documents must be published and preserved

about this local supernatural creatures so that people can easily access the information

about them.

2. Paranormal experts should read this research study for them to know what are the

different supernatural creatures existing within the locality and negate if they have seen

different characteristics as define by the research subjects.

3. To the Calbayognons, the researchers recommend that they should know what they are

afraid of. What are the existing supernatural creatures in the locality for them to be

aware how these creatures behave and know what the relevance of these creatures to

them are.

4. The researchers recommend for further studies to future researchers about demystifying

local supernatural creatures.

 CHAPTER VI

The novelette is the output of this study and it also

serves as the compilation from the transcribed interviews that

were conducted by the researchers. The novelette that the

researchers made is entitled as Iristorya, the said item is

entitled with that kind of name because it was taken from the

concept behind this study conducted. The study focuses more

on the existence of supernatural creatures in the locality of

Calbayog through some following mediums and these mediums are stories told orally and

documents that were written.

The Iristorya novelette contain all stories that the researchers transcribed, stories from the

believed supernatural creatures found in the locality of Calbayog city such as kapre, amamayong,

tikabalang and the likes. The creatures that are believed to be supernatural came from the stories

being told by the research subjects involved in this study. In this novelette which is entitled as

Iristorya, the believed supernatural creatures involved are being described accordingly and

detailed by detailed just like what is being said from the interviews conducted by the researchers

towards the research subjects on the existence of supernatural creatures here in Calbayog City.

The novelette contains pages and it reaches up to 30 pages since there are several believed

supernatural creatures involved in the said output. The Irisitorya novelette’s style is tantamount to

the commonly bought horror stories mini-book, its feature is the same but it the said novelette

becomes distinctive because of the information found inside the novelette.

 REFERENCES

Beconytė, Giedrė. et. al, (2014). Mythical Creatures in Europe. Retrieved from
http://www.tandfonline.com/doi/full/10.1080/17445647.2013.867544

Puga, E. (2015). Identifying the Different Supernatural Creatures. Accessed on January 2017.
Retrieved from http://www.bryndonovan.com/2015/09/24/master-list-of-mythical-
creatures-and-beings

Eliade, M. (2004). The Encyclopedia of Religion. New York, New York: Macmillan

Hufford, D. (2008). The Terror That Comes In The Night: An Experience-Centered Study of
Supernatural Assault Traditions. Princeton, New Jersey: Recording for the Blind &
Dyslexic.

Gilmore, D. (2003). Monster: Evil Beings, Mythical Beasts, and All Manner of Imaginary Terrors.
Philadelphia: University of Pennsylvania Press.

Laycock, J. (2012). We Are Spirits of Another Sort: Ontological Rebellion and Religious
Dimensions of Otherkin Community. The Journal of Alternative and Emergent Religions,
15(3), pp.65-59.
 APPENDICES

Appendix A

Letter of Request

Republic of the Philippines

Calbayog City National High School

Calbayog City

Region VIII

Sir:

Good day.

The researchers from STEM 11-A of Calbayog City National High School is conducting a
qualitative research entitled “Demystifying Local Supernatural Creatures: An Oral history”
as one of our requirement in the subject Practical Research 1.

In view hereof, we would like to ask permission from your good office to gather data from
our identified respondents within the locality. Rest assured then, that the gathered data will be kept
with utmost confidentially.

Thank you and May God bless you.

Sincerely yours,

The Researchers

Noted:

ERWIN L. PURCIA, DALL

Research Adviser
 APPENDIX B

Transcribed Interviews

This study entitled “Demystifying Local Supernatural Creatures” is a very sensitive and

confidential that’s why to insure the safety of the research subjects the researchers kept their real

names and provided alias for them. But their ages as well as occupations were all factual.

Subject 1

Name: “Mary”

Age: 65 years old

Occupation: Faith Healer

Nano man ine na diri parehos saatun?

“Makaigo ngani kita siton na diri natun nakikita an ira maruyagan mao iton an ira gnpapasakitan liwat. Di

liwat iton maupay kun diri mo hadangan sa iskwelahan.”

Kailangan ngay-an mag hadang sa iskwelahan?

“Oo. Damon a dida mga iskwelahan na akon gnhadangan.”

Nano man Nay na iskwelahan imo gnhadangan?

“Iton na iskwelahan wara gud iton ginhadangan. An naistar siton dida si Carolina. An anak ni Carolina ada.

Si Carolina ada sa City High tapos matabok siya didi sa NWSSU. Matabok liwat didi sa CKC. Tanan dinhe

na sa Calbayog na iskwelahan adto iton si Carolina.”

Sino Nay si Carolina?

“Iton si Carolina pareho manta saatun. Buhi iton na gnasawa san engkanto. Yana engkanto na liwat iton

siya kay naka asawa siya engkanto. Damo na liwat siya mga anak. An dida ngani sa Nijaga, duha iton na

anak ni Carolina. “

Buhi pa iton siya?

“Buhi pa iton siya pero lagas na. Waray na iton tango siya.”
Hain man iton siya Nay?

“Ada sa CKC. Nagburobalhin manla iton siya sa CKC pero an iya istaran gud Malajog kay taga Malajog

iton. Bata iton ni Oking.”

Nakakita kana siton sa ira Nay?

“Klaro ko gud kay tambalan gud ak. An nakakakita la siton an may third eye. Akon na tambalan nakakita

ako siton kay ako man an nakikihampang.”

Nano naman Nay imo mga nakitan talaga na puwede mo ngaranan?

“Duwende nga itom, busag, pula. Ngansan kapre, agta, unglo. Sahid iton dida sa CKC. Damo na ak dida

nakuha na mga bata nga ulitawo nasan babaye.”

Sana nga iskwelahan mo iton nakitan?

“Oo.”

Kay kun sa normal la na mga places kunwari didi sa Calbayog?

“Mayda gad ak liwat nakikitan. May sala ka ngani sa ira nangangaro sira manok nasan bonay.

Nano man na mga sala?

“Kun makasagi ka saiya, makatapya ka saiya, makalabog ka sa mga basura mao iton na nagkakasakit sira.

Nabulos la sira.”

Nano man po Nay an epekto sine na mga panhitabo saimo kalugaringon?

“Nangangaro manla kita pakiluoy kun nano ira aruon pakaupaya ine na masakiton kay akon baydan. Kun

nano iya aruon mao liwat akon babaydon. Mangaro ngani sira baboy, baboy gudla liwat akon ighahatag/

Kay kun manok, manok la liwat nasan bonay.”

Nahadlok ka sa ira Nay tikang sadto?

“Diri gad kay lahi na namun an mga tambalan. Mayda dida maestro na upat Labasbas an apelyido akon iton

mga umangkon.”

Tikang sadto kapa nakakita talaga Nay?

“Oo tikang sadto saamun pamilya iton. Tambalan man akon Nanay. Manaram ak liwat kay an akon Tatay

manaram. Mayda liwat mga kag-anak na diri natuod. Pero natuod ngani gnbubuligan ko sira. Mskin
pakianhan mo pa an mga estudyante dida sa City High iyakan mo la akon ngaran kilala ak nira. Nabulong

ko iton sira.”

Subject 2

Name: “Rowena”

Age: 43 years old

Occupation: Faith Healer

Nakakita kana po ba sine na mga dire pareho sa aton? Nano po mo pagkaabat sine?

“Pag kaabat? May nakita ako na kapre papunta ako sa groto tapos, may nakita ako na kapre sa

dinadaanan ko . oo natural matakot ka kasi diyan sa dinadaanan nandiyan ang kapre nakaharang

sa daan subalit yung takot mo inano mo nalang sa Panginoon hinangad nawala ang takot ko yan

ang pananalig sa diyos ang pananalig at may tiwala”

Natuod ka po ba sine na mga kakaiba na nilalang?

“Oo kay mga elemento iton sira ngadi sa kalibutan gin himo han ginoo”

Nakakita kana po ba miskan usa sine na mga nilalang?

“amo na ngane nakakita ako ngane usa na kapre nakada sa agianan nakadto na ak sa igbaw san

groto paglingon ko an akon nakita usa na dako na tawo naka-abano mayda siya sombrero syempre

natakot ako kay waray ak upod tapos nagkakarasikas pa an mga kukugnan natural mahahadlok an

mga tawo pero tungod san imo pagtuo nawara iton na takot, tapos may dumaan na tao nagtanong

ako wala silang nakita yun lang”

Ika pira mo poi ne sira nakita?

“ika usa, nakausa manla ak kumadto”

Nano pa an epekto sine sa imo kalugaringon? Nahadlok ka po sine san tikang mo ine sira nakita?
“gin baton ka nga tanan natural may epekto an imo kahadlok pero tungod san imo pagtuo sa ginoo

nawara iton na kahadlok amo la”

Subject 3

Name: “Roberto”

Age: 58 years old

Occupation: Faith Healer

Nakaencounter kana po o nakakita diri parehos saatun? San ira gintatawag na mga kapre.

Pambihira man la ak makakita.

Pero nakakita ka na po?

Bihira man la ak siton. Dire man iton sige.

Nano po an mga sudsana na mga dire parehas sa aton na nakitan mo na po?

Waray

Aw wara ka pa po makakita, so nano man po as tambalan an mga nahihitabo nano man la po an

ira ginhahangyo sa imo?

Sugad siton nagpapabulong, an mga dire nadadara sa ospital

Nano man po an cause sana?

Kay an usog o nagsusuka

Iton po na mga ginyayakan na dire nadadara sa bulong ba, dahil sa nano po man ton sira

Sa mga maligno

Puydi mo po igdiscuss o igexplain po kun nano iton na maligno na imo ginyayakan

Sa dida na mga nagdidinalagan sa tuna nakakasagi ka sa mga lumalakad sa tuna

Nakakita ka no po ba sine na mga maligno

Ahhh wara pa
Pano mo man po mayayakan na maligno ine sira

Kay nahihibaruan ko man

Iton po na ira mga ginyayakan na kapre, mga kuan wara po iton kinalaman sa mga espirito

Tsk waray, wara ak hito

Iton po na ira mga ginyayakan na amamayong san antigo ka po sana nahahadlok ka po sana?

Mayda ngani didi amamayong

Mayda po didi? Pano man po nimo nabaruan?

Nababahoan man

Nano man po an baho nira?

Masungot baga an tayangaw ba an baho

Wara ka po makakita?

Wara

Sa imo po nababatian nakabati kana san amamayong? Sa pamamagitan po san istorya nakakuan

ka san pustura?

Wara man kay wara pa ak makakita

Nano man po imo gintutuuran na diri parehos saatun? Kuan amamayong?

Wara paman ak makakita siton

Pero natuod ka po na mayda siton?

Oo gad.

Kapre po? Manananggal? Tikbalang? Pero natuod ka po? Natuod gad ak kay gnistorya man

Pira man po imo edad san nagtikang ka pagtambalan? Mga bata ka pa po?

Usa pala akon anak nagtikang na ak pagtambalan

Wara ka po nakakuan na gntagaan ka kapangyarihan?

Wara man

An ginyayakan po nira na mga aswang aswang nahahadlok ka po siton?

Diri gad

Subject 4

Name: “Teresita”

Age: 61 years old

Occupation: Faith Healer

Naka encounter kana? O naka-experience ka na makakita san diri parehos sa atun?

“Oo. Naka experience naak kay naghalad naak dida sa City High.”

Iton po na imo experience o imo naencounter, nakit-an mo gud iton atubangay?

“Nasulod iton saakon. Ginsasaniban ak.”

Nano man po an tawag siton na nasanib saimo?

“Kuan man gntatawag ko sira, halimbawa ikaw may sakit ka magpabulong ka saakon basi ka

mahibaro kun nakasagi kaba o nano. Tapos gntatawag ko siya, an imo kag-anak mao iton an

makikimaluoy saakon pero iba na akon tingog siton kay gnsaniban naman ak.”

Iton po na mga nasanib saimo mayda po iton tawag? Espiritu ba iton o nano?

“Mga diri parehos saatun.”

Mayda kapa po siton matatawag saira? Aside san diri parehos saatun.

“Sira man an nagpapakiana sana kun nano an ngaran.”

Di bale kun ikaw na po an ginsasaniban?

“Wara naak kalibutan.”

Diri ka na po maaram?

“Gingagamit na siton akon lawas. Bale an mga namamati an maaram siton.”

Pag nangyayari na po iton saimo maaram kala manta kun nano an nangyayari saimo kapaligiran?

Nahingaturog kana siton diretso?

“Nahihimatay ak tapos gnpupugol ak nira kay makusog man ak Kun kalag man, kalag man imo

mahahampang. Halimbawa, nakalagan ka kun sino na kalag magsusumat kun sino siya. Makikilala

mo an tingog.”

Wara ka naexperience na nakit-an mo sira san ira gintatawag na kapre?

“Oo nakakita naak Nagyoyosi ngani iton sira.”

Puwede mo po iton idescribe o mayakan ira pustura?

“Dako gad siya na tawo. Dako uraura iton. Baga diri mo siya makilala.Makilala mo la siya na

kapre kay may kapot man siya na yosi.”

Mas dako pa sa balay?

“Oo dako siya uraura tapos maitom.

Iton na ira gnyayakan na kapre baga kuno an kabayo?

“Diri iba man.Kuan man iton amamayong. Tawo an sa igbaw an sa lawas hayop.”

Diba personal mo sira na nahikit-an? Mayda ba instances na nakahampang mo na sira? Nano man

po an epekto sine saimo san nahikit-an mo? Nahadlok kaba?

“Di man ak nahadlok.”

Nano man po an pinakauna mo na nakit-an sine?

“An naghatag siton saakon na panbulong mga duwende.”

Nano an pustura sana na duwende?

“Kuan siya tawo. Gutiay la siya sugad la sana. Halipot la sira an sapatos talais.Nakakalo sira

talais.”

Nano an color san kalo?

“Kuan pula.”

Pula tanan?

“Oo pero an bado busag.”

An ira talimga te talais?

“Talais.”

Barahibuon?

“Diri. Mga kapre an barahibuon.”

Asya la te wara na iba? An mga tawo te na nakadi didi na nangaro bulig may kinalaman ba sa mga

kapre, amamayong or lain liwat na mga sugad sa ira?

Pwede te ibalik sa una nga pakiana? Nano imo una na experience san nakakita ka sine? Kun bat

aka pa ba?

“Nwebe anyos ak”

Nano man te an imo pinaka-una nga nakit-an?

“Kuan Duwende, asya ana una nga nkisangkay sa akon”

Naman nahadlok ka na sadto?

“Nahadlok ak sana nagtahonb ak sam taplak, tapos iton siya a =n naghatag sa akon kapas nga

mambulong.”

Aw asya la po te? Aw sige asya la po an amon mga pakiana. Salamat po ngan sorry kun nadisturbo

ka namon.

Subject 5

Name: “Sebastian”

Age: 46 years old

Occupation: Vendor
“Ini sira lolo Pering ba pati lolo Narding, nagbaloto sira tipakadto sa usa na lugar tapos sa ira

destinasyon bagan may napansin sira na damo uraura na puno san mayapi na pantay gin mugo

nira. Napausa sira na kun kaynano diri na nadalagan ira baloto. San pag bugsay nira kay

kahamabaw pa kuno uraura mskin adto pa sira sa kabutngaan san dagat. Asya kuno iton na ayaw

gud pagmugo dida kay titiawan ka. Napausa kuno sira na mahayag kuno ura-ura.”

“tapos nano pa man pa an imo mga istorya?”

O adi usa pa liwat na istorya, an mga tawo ba na nagkakamatay sa Calbayog, diba nakakakuan ka

siton na mga urusahon na pagkamatay? May mga kamatayon man na urusahon mayda. Parahos

siton dida sa may Lonoy. Adto ba na nagkamatay na kadamo-damo mga usa ka truck.

“kakan-o man iton naynabo?”

Sadto ba na eleksyon. Siguro mga three years o five years na an nakalipas. Nagkakamatay ngani

na urusahon urog gud iton dida sa may Lonoy. Usa pa dida ha, mayda kuno usa na nagkuha ba san

usa na cook kay magparatron, kuan sa ipao iton naynabo. Oo ungod iton. Ginbalita gud dinhe. Edi

adto ginkadto sa Ipao kay nakabiling na sira san cook. Nasireng kuno an tawo na “dali na , sakay

na kit” kay sa may dagat man adto kuno, motor sakay na sira. Kumadto na sira siton na lugar didto

na Birifnga City, tikadto sira siton. Waray siya sarabot na didto siya dadad-on tos dire siya tigo na

dida na ngayan an Biringan. Pagkadto niya didto kay kadamo tawo kay patron ngayan. Kumita

kuno siya san mga tawo didto na nagkamatay san urusahon pareho kan Lito na Noronya.

“kilala mo iton?’

Oo. Iton ba na dentista na namatay na taga Sabang na nagkatusok-tusok. An mga nagkamatay na

tawo dinhe sa Calbayog na urusahon nakadto kuno. Nagluluto na kuno siya didto tos pagluto na

niya dire kuno sa iya ginpapabutangan san asin kay diba nahadlok iton sira san asin. An iya mga

pinanluto, waray mga asin.”

“Nakabalik pa iton siya didi sa Calbayog?”

Oo nakabalik pa iton didi na cook. Mao iton na siya an nakaistorya.

“sino man iton na cook?”

Ambot maiha naman na panahon iton bangin patay na liwat siya. Basta ungod iton nakabalik pa

iton siya sa Calbayog.

“Mayda ka pa istorya pa na makaradlok or mga kababalaghan?”

Ahw mayda ak mga kuan lugod istorya sa kababalaghan pero kalugaringon na experience, wara

gud ak siton. Iton la na mga nagkakalakat sa aton balay sadto ba sa Obrero. Pag gab-e na ngani,

kay mayda man kit sadto mga suruguon.. sumaka kuno sa hagdanan ba na kahoy tos may nagtingog

ba na bakya(insert sounds lol)nasaka kuno sa aton hagdan. Nasireng na an mga kabulig ba na “O

adi na sira ate pati kuya”, tos may matuktok kuno sa purtahan makusog. Pag-abre kay wara man

tawo.

“kaynano may mga nagpapaabat man didto satun balay sadto pa? wara iton blessing na balay?”

Wara. Mayda iton dida mga tuod. Basta mayda sana sadto tag-iha, asya an mga nagpapaabat siton

na balay.

Mayda pa usa. Mayda usa na tawo na nagorder ba kuan mga semento. Ginpadeliver na ba kuno sa

usa na lugar na wara katawo-tawo. Napausa siya kay didto la ginpabutang an mga baras, hollow

blocks o kun nano pa kay wara man kuno ka tawo-tawo. Didto la daw ibutang, kukuhaon nala

kuno san mga nagpadeliver. Mamingaw gud kuno an lugar pero ginpabutang gud la kuno didto an

mga semento an mga kabilya. Ginbutang la nira didto.

“binaydan na adto?”

Oo ginbaydan na kuno. Asya iton an mga istorya. Ungod iton.

Subject 6

Name: “Alicia”

Age: 25 years old

Occupation: Ditributor

Para sa imo nano ine na mga dire parehas sa aton? Nano imo pagkaabat sa ira?

“An mga dire ba parehas sa aton iton nga nakikita mo la pero dire mo nakakaptan sometimes

nagpapafeel la sira pero naghahatag sira hadlok sa mga tawo pero once nga atuhan mo ngani tapos

dire ka mahadlok dire ka man maapektuhan tos kun nahigara ka na ba nga nakikita.”

Natuod ka ba sine na mga nilalang?

“Oo, oo gad”

Di bale kun natuod ka, may possibility nga nakakita ka na biskan usa la sine na mga nilalang

“Damo na.”

So kun nakakita ka na, nano imo nakitan na mga dire parehas sa aton?

Mayda kasi nakukuan na mga rumors na nagprapractice kam lat mayda ka lat nakikitan, so nano

man iton sira?

“Aw practices bagan naagi na shadow, tapos natindog nga tawo, duguan an tiil , nagpapabati, may

hamot ba na bagan parehas sa patay an pormalin sudsana once ngani kuno makaamoy ka sana

never talk kuno san mga dire parehas sa aton kay malain kuno iton. Parehas kakulop ginistorya ko

sa ira akon experience namon sa bus niyan kay nakaamoy ba ak pormalin ginpaundang ak

pagistorya nira. Sumakay kami bus this week la adto tapos gutiay la talaga an tawo sa bus pagsulod

namon kamingaw agi nangigirabo ak yana tapos may tawo pero buroglag la ba tapos diba an bus
urog man maliya tapos pagsulod namon wara tawo aw gutiay la siguro ko maihap mo and sudsana

napulo dire pa kami dara, tulo manla kami na nabyahe tapos pagkita namon sa mirror puno an bus

so feeling namon aw pagkita namon tadi wara manla kami kay dire man namon iton namumugo

ba tadi ginpasagdan la namon.”

Tapos may nanakin sa iyo sudsana.

“Wara man tumakin asya la amon na kuan kay ka weird ba kay diba macount mo pagsulod tapos

pagkita namon sa mirror puno.”

“nauran sadto?”

Dire. Maupay an panahon sadto. Tapos damo ba an nasakay mga 20 or 15 an nasakay. Diba an bus

maliya man gud tapos danay may nagbabaligya pero adto mamingaw gud adto na time tapos may

nakatupo kami na bus na baga an kinadaan ba liwat tapos nanggigirabo ak san mga nanunutok kay

di mo man iton mamugo kay kun mayda mga dire pareho sa aton diba kay baga an sira mismo an

nag cocontrol sa aton para dire ta sira mapansin.

“pakain adto na bus?”

Pakadi adto sa Calbayog kay kami pakadto man kami sa Catbalogan.

“sige balikan ta daw didto an sa kapre. Ikaw la sadto an nakakita?”

Oo ako la.

“mayda ka kilala na mga nagclaim na nakakita liwat sira?

Waray kay mga hadlukon man sira. Nandadlagan ngani pasulod dayun sira.
“wara ka may na encounter na lalake na halaba an buhok? Taas liwat tos maitom..

Wara man. Lalake la na hataas sa balay san akn classmate.

“kun i-differentiate mo an pagkakaiba san mga ghost pati siton na mga kapre, mayda ba sira reason

kun kaynano nagpapakita sira sa aton?”

Danay kasi nagpapakita an mga dire parehas sa aton kay kun dida sira nakaistar, an iba naman

baga an napapaagila or gala la ba sira or wara istaran. Tos an iba liwat nakaistar gud sa lugar tos

dire mo sira mapapaiwas kay didda na sira nakaistar.

“ahw. So pira an imo edad san una ka nanaka encounter sine na mga dire parehas sa aton?”

Subject 7

Name: “Tano”

Age: 38 years old

Occupation: Security Guard

Nano ine na diri parehos saatun? Nano imo pagkaabat sine?

“Diri ak maaram kun nano an tawag, engkanto ba o maligno. Mayda ak experience na mga

katuuran pero diri ak ak maaram kun matuod an iba na tawo. Nakakita ak diri parehos sa atun. Diri

sya maiha na makikitan pira la ka seconds.

Natuod kaba sine na mga nilalang?

“Natuod gad ak kay naexperience ko itn.”

Imo gnyayakan yana na nakakita kana mskin usa la sine na mga nilalang. Nano imo nakitan na

mga diri parehos saatun? Pan ngarani ngan nano ira mga itsura.

“An akon first time na nakita dinhe sa Christ the King College banda sa gymnasium usa sya na

lalaki na maitom halaba an buhok.”

Kun atun ngaranan iton nano an tawag siton?

“Iton an diri ak makasure. Kay diri ak maaram kun nano an tawag sitn. Halaba iyo buhok ngan

maitom. Pagflashlight ko tigda nawara.”

Naganano man adto sya Kuya san nakitan mo?

“Baga ba siya an naguuyag. Naglalakat na nagdurodalagan. Ika-usa ko la sya ka beses nakitan.”

Pagkatapos sadto na maitom ngan halaba an buhok wara kana may naexperience utro?

“Damo. Damo paak naexperience. Dida banda sa gymnasium liwat may mga kahoy dida na dagko,

talisay na kahoy. Mga banda san ala una san gabe ikapira gud ak dida gnsit-sitan kada bantay ko.

Tubtob la bati. Wara naak nakakita utro na. Gnbibiniling ko ngani utro pa para makitan ko kun

nano ba gud sira.”

Nano an epekto san imo nakitan? Nahadlok kaba? O an imo pangiwa nag-iba?

“Para saamun trabaho normal nala ine na panhitabo. Kay an amun trabaho guwardiya mangud. No

choice man kame kundi magbantay. Ada manla kame siton na area di man kame puwede bumaya.

Kumbaga nasanay na kame sine. Kun maramdaman man namun iton sira gndededma nala namun

iton.”

May iba pa po na nakakakita didi?

“Uro-istorya dida pirmi sa maintenance, bata an ira nakikitan. Damo na nakakita dida bata. Pero

tubtob manla adto istorya.”

An imo gnyayakan na halaba an buhok ngan maitom ikaw pala an nakakita?

Mayda. May naistoryahan ak liwat na sangkay ko didi sa Christ the King College. Nakakita na

liwat iton sira. An sadto pa na una saamun na mga guwardiya nakitan na liwat iton nira. Iton gud

liwat na halaba an buhok ngan maitom dida mismo sa gymnasium banda liwat. An last na nakakita

ako na, tikang sadto wara na may nakautro.

Subject 8

Name: “Anthony”

Age: 45 years old

Occupation: Security Guard

Pira ka naman ka years Ya na nagtatrabaho bilang security guard?

“Mga bulan pala mga sugad siton mga pito

San pito ka bulan ginapakitaan kana?

“Ah mayda gad gihapon mga kuwan”

Dibale asya iton pala imo first time kuan

“An sa iba na kuan pero an dire gud totally gutiay manla ak kabulan didi dire man gud ak didi

nagiiha

An sa imo gud pagka-abat Ya nano man ine na mga kakaiba na nilalang or mga dire pareho sa

aton? Tas nano imo pagka-abat sine?

“An iba gud nagsisiring na mayda sa ira nagpapakita kay mayda sa ira karuyag singngon na

karuyag magpabulig ba or kun nano pero so far an akon manla akon na encounter didi pag robing

ko mga electric manla nan aka on na so syempre gin parong ko tapos nalibot ak pagbalik ko naka-

on na liwat gabi naman iton so syempre wara man iton tawo so syempre gin parong ko na liwat

balik.

Before ka naka encounter mga sudsana na panghinabo na may nagkukuwan sa mga electric fan

natuod kana sadto?

“Oo gad natuod na ak siton sadto pa natuod ak kay possible gud na sira na ginsisiring na

nagpaparamdam la ba na tapos depende san karuyag signgon san iba na basta nagpaparamdam iton

sa imo siya”
So aside siton Ya na naglibot-libot an electric fan na nagkamay-ada ban a instances na nakakita ka

iton ban a nakakita ka san naagi?

An akon gud na experience iton ba na pinaka nahadlok gud ak adto ba na namay akon sangkay

maiha na bata pa ak siguro mga desi sais pa ak siguro mga bente siguro, mga disesais ak sadto o

baynte ba basta mga sugadsiton. Ginkinuan siya san sinesireng na bale nagtikagasa adto siya,

nagtikagasa. Bale adto mayda kuno nagkinadto sa ira na duwende. Siya liwat an nagsireng sadto

na duwende. Istorya adto sa akon.

“Bale istorya la adto sa imo?”

Oo istorya la sa akon. Kay sangkay ko man adto siya. Gin-istorya niya sa akon. Pagkatapos sadto,

direkta nala biskan butnga la. Gin-upod kuno siya didto. Before siya gin-upod didto, ginbira-bira

anay siya na “halina didi, pakadi na”. Ginpirit gud siya pagupod pagbisita la anay kuno didto

miskan nadire siya. Nangaro siya bulig sa iya kag-anak pero dire siya nababatian ba kay busy liwat

siton iya kag-anak. Danay siya la usa an bilin sa ira balay asya iton na ginkakadto siya. Pagkadto

sana sa iya ginpipirit daw siya na umupod didto sa usa na lugar na maupay gud kun ura-ura. Sireng

na an mga balita na baga an bunggalo kuno na ada na tanan pati mga magrasa na pagkaon. Pero

an mga pagkaon magtab-ang kuno wara asini ba, asya an iya sireng sa akon. Pero wara siya

kumaon kuno, nadire siya pagkaon asya nagpasangil nala siya na busog na siya pero ginpipirit gud

siya pagkaon tos ginpapanganga siya. Mayda pagud time na nakakaon siya. Asya na adto, pagbalik

niya okay na siya. Pagbalik niya nagtikang na nagtikagasa siya tapos gasa na siya. An iya pagud

ari kuno ginbibira-birahan san lima na duwende baga an ginbibinat ba kuno. Gin-inuyagan siya

tos gintinawaan siya. Pagkatapos san mga pira ka-adlaw, nagluya na siya ura-ura. Before siya

namatay, mga duwa ka-adlaw antis, bumalik kuno adto na mga duwende sa ira balay tos gindadara

ba siya utro pero nadire nagud siya kay maluya na siya ura-ura. Pagkamatay niya, ginkinuan kun
nano ba an iya sakit, nakaon man kuno siya. Pagkakuan, buligan ba unta namon kun naanano siya

tos adto na, ginbalsamar kuno siya, nadire pagud an iba na ipa balsam siya pero karuyag san iya

kag-anak na ipabalsamar na kay siyempre para dire mabaho an lawas. Tapos pagbalhin na sa iya

sa ataul, kabug-at na kuno ura-ura san lawas san bata. An edad mga dose o trese basta asya iton.

Mga upat o lima katawo an nagbuhat siton. Paglubong na kuno sadto sa iya pagmisa na san padi,

pagshot na kuno san photographer nagbutang an padi holy water sa ataul ba tos mayda didto iton

na butterfly tikang gud sa ataul.

“nakadto ka liwat ya san naynabo iton?”

Oo nakadto gud ak didto asya natuod ak. Pagshot wara gud adto didto tapos san nagtapya na holy

water asya na gumawas an iton na butterfly. Asya iton akon usa na experience na natuod gud ak

na ungod adto.

“gin-describe liwat niya ya kun nano an duwende?”

Oo gindescribe niya. An pareho ba kuno sa mga palabas na gutiay la tapos nakakalo sira.

“mga nano kadako ya?”

Basta mga sugadsine la(gindescribe ak height). Nasireng ngani adto na bata sa ako na “ya.ya ada

na liwat sira. Kuhaon na ak liwat nira.” Nakadto kuno sa ira balay tos ginkikinuha siya,

gintitinawaan pagud kuno siya tos gin huhubaan siya. Kakaiba liwat sir aba na mga duwende kay

an talinga ba nira kuno itom. Hataas an barahibo pati an ira talinga hatag-as liwat. Basta baga an

tawo la giyapon pero gutiay la sira.

“an ira irong ya hataas liwat?”

Oo hataas liwat ira irong tos may bungot pagud. Mayda sira mga sireng-sireg ba tos iton ira bungot.

“tanan sira ya mga sugadsana an nawong?”

Oo sugadsiton sira. Bale an ira balay adi sira sa ilarom tos mayda paigbaw tapos an sa luyo siton

baga an dakit. Dida naagi sira.

“san namatay ba ya an imo sangkay, never ba siya nagparamdam?”

Oo wara kay pagkamatay niya before sana nagsireng ak sa iya na ayaw ak pagkuani kay nahadlok

ba ak bisan sangkay kami.

So, iton la ya? Wara ka na iba na experience iton ba na ikaw mismo an naka-experience?

Ahw waray na gud sa personal. Mga picture la pati istorya na mga sugadsiton pero wara naman

gud

“ahw sige ya salamat sa imo pagpainterview sa amon.”

Ok sige salamat liwat.

Subject 9

Name: “Lito”

Age: 32 years old

Occupation: Security Guard

Para sa imo nano ine na dire parehas sa aton tapos nano imo pagkaabat sa ira? Pano mo sira

bibigyan depinasyon ine na mga dire parehas sa aton.

“Iton na mga dire parehas sa aton iton ba nga an parehas sa aton na natural na tawo nafefeel naton

sira baga danay usahay na nakikitan naton usahay nararamdaman naton pero dire naton sira

nakikita pero mayda naman lat nagpapakita nga mga parehas kuan san mga nanpanhinabo na

usahay na iton na butang parehas san may panhinabo dide usa na night high usa na estyudante

babaye dumalagan siya dide kay pag approach niya kan Sir Joy room siguro 8:30 nagkuan siya na

may ada daw nagklaklase nagapproach siya, mamingaw na tapos yakan man siya kuya guard may
ada sa first room may nagklaklase siring niya so ginkadto ko, waray man experience iton san

estyudante mismo.”

So natuod ka ba sine na mga dire nilalang na dire parehas sa aton?

Sa akon na parte baga natood baga dire.

Kun natuod ka mayda ka ba pwede maiyakan na experience mo sa ira?

“On time mga 3 0’clock in the morning, dinhe mismo an usa na guard may naguupay sa lamesa so

ako sumiplat sa iya tapos pagkita ko may bata na nakatalukbong naka pula siya gutiay pa tapos

umagi sugad. Mao sumiring ak na may bata ka na nakitan dida siring man siya waray man kuno

siring niya ah balitaw gad tadi bumuhat ak didto ginkita ko wara man gud asya iton akon first time

na naexperience.”

Di bale imo pagkadefine bata, mga nano an height

“Mga gutiay man siya siguro mga 7 to 8 years old, pula naka hood, naka longsleeve. Tumabok

didto malaksi nangirabo ak ngani.”

Kun ngaranan mo iton na imo kakaiba na nakitan ngaran mo nano man iton siya

“Kuan la iton siya mga bata la siguro sudsana.”

Waray na iba ya na experience mo?

“Sa akon parte wara na. An iton lugod na ginsisiring nira na wakwak iton diba na tamsi nga gabi

ngani na kaagahon nasiring “khwak khwak” mayda siton pero an kuan san mga kalagsan tamsi la

iton siya nga dako.”

Nakaexperience mo na may umagi na bata naexperience mo pa iton siya

“So far, wara na. Wara ko ngani gud kahikiti iya hitsura.”

San before ka makakita siton na bata natoud ka na sadto

“Natoud na gad gihapon pero dire gud full nga pagtuo ba.”
Di bale san nakitan mo adto bagan nadugngan imo pagtuo

“Oo”

Di bale naapektuhan sana imo paniniwala sa mga supernatural creature mga sudsana, nano pa man

an iba na epekto sine sa imo kalugaringon ba nahadlok ka ba sadto san pagkita mo sine, aside san

imo paniniwala?

“Wara man.”

War aka nakafeel fear

“Mao na ngani adto na nangirabo ak. Ako la mismo an kumita.”

Subject 10

Name: “Kath”

Age: 24 years old

Occupation: Sales Lady

Nano po an mga nakit-an mo nga kakaiba o mga diri pareho sa aton?

“An kakaiba pala na nakitan ko sadto an kapre ba iton.”

Nano man an hitsura? Idescribe daw an kapre.

“Hataas tapos kuan tunga tawo pero an ubos kasi harap man ak, kuan la siya brown manla akon

nakikitan basta kataas niya bagan kabayo talaga pero wara siya ukig nga bagan kabayo.”

San nakitan mo ine nano man kaharayo an imo pagkita?

“Atubang ko aw mga 10 meters harayo sa akon.”

Nano nga oras?

“Mga 9 ada or 8 sudsiton.”

Diin dapit?

“Sa narcissa kanda nga ***** ******* residence.”

So wara na iba?

“Kuan kalag sadsana.”

Damo nagyakan na may ada ka kuno abrido (third eye)

“Dire man, mayda kasi iba na nagpapakita la.”

So an imo pagkita sa ira wara kinalaman sana na ira ginyayakan na sixth sense?

“Dire man.”

Sa imo kuan kay naman nagpakita iton na kapre sa imo?

“Kay maliya man kami. . Nakakagambala kami kay basta maliya kami ura ura.”

Ika pira mo na nakitan an kapre na?

“Ika usa gadla adto kay naghimo manla kami sadto project.”

Hataas?

“Oo hataas. Siguro ko sa second floor, taga hawak an imo makikitan paigbaw. Basta second floor

kanda Ciena tas halos pa basta gadsana an imo makikitan na lawas.”

Tapos iton na imo ginyayakan na kalag, as in kalag la talaga? Idescribe daw.

“Ambot kay malaksi naglakat manla adto siya, umuli ngani ak dayon sadto.”
Diin mo man nakitan, diin dapit?

“Kay naghihimo kami sadto project nageencode kami tapos kaliya liya nira tapos pagkita ko sa

may terrace sa may balkonahe ba nakatindog na nanunutok sa amon.”

Babayi o lalaki?

“Lalaki.”

An hitsura o kuan bado sudsiton?

Ambot basta brown manla adto naka half bagan tawo.”

Ika pira mo nakitan?

“Ika usa la.”

Damo po nga salamat sa paghatag san mo oras para sine nga interbyu.