The Ilokano Philosophy and Culture on Its Relevance with

Mother Tongue Based –Multilingual Education

Abstract

The national perspectives of Filipino culture as defined by Leonardo N. Mercado in the Filipino
Philosophy gave interesting phenomenological findings as to the interpretation of the Filipino values and
society in the Philippines. The philosophical approach has been identified by the language structures and
its metaphysical form in the study of Filipino values and society for the Ilocanos, Cebuanos ,Tagalogs
and other languages that defines its cultural essence in its regional dimension of the society.

The study identifies the common Filipino value that established its Ilocano roots on its
philosophical form that provides semblance in the theme “Panagtagikua : Our Right to our Languages,
Our Right to Emancipatory Education”. The term “Panagtagikua” imposes the Ilocano rights to
emancipate Filipino words ( Tagalog in its form) that provides meaning by the ethnological-based
structure of the language and philosophy.

The “Panagtagikua” in its philosophical forms provides the emancipation of Ilocano words as
identified in the Elements of Filipino Philosophy in its universal feature that no longer in Filipino
(Tagalog) form in its language but the cultural spirits of the Ilocanos. The result of the research study
ensures the utilization of the instructional materials to the Ilocanos as the theme “ Panagtagikua” forms
part of the language use in Aralin Panlipunan and Edukasyon sa Pagpapakatao in the K12 program and
eventually to the liberal arts subject in sociology, anthropology, and philosophy within the conceptual
frame of reference in Ilocano culture and society.
The research methodology of this study utilized a descriptive research and exploratory research
as adopted in the study of Mercado (2005) in the Philosophy of Gawa ( Action) under the philosophical
themes along truth, values, morality and time. The source of the research study of Mercado (2005)
utilized the seventy (70) proverbs for Tagalog, Visayan, Cebuano and Ilocano identified by Eugenio
(1992) in her book Philippine Folk Literature: The Proverbs to extract his analysis in the Philosophy of
Gawa. There are at least at least fifteen Ilocano proverbs with English translations as identified in the
book of Eugenio (1992) that critically analyzed by Mercado (2005) in the themes of Philosophy of
Gawa (Action). This was the research questionnaire on the philosophical theme of truth , values,
morality and time. The content of the questionnaire provides the respondents insights of the Philosophy
of action (“aramid”) as classified (“pagsasao”) on the Essays of Filipino Philosophy of Leonardo
Mercado. There are 62 respondents for the self-assessment on this study. The respondents reside in
Magsingal, Cabugao, San Juan, San Vicente, Sta. Catalina, Vigan City, Santa, Caoayan, Narvacan and
Burgos. The study relates the integration on the Ilocano Philosophy on virtue ethics and culture along
Aralin Panlipunan and Edukasyon sa Pagpapakatao for the MTB-MLE in the K-12 program.

Based on the findings and conclusions of the study : (1) On Profile of the Respondents, the
majority of the respondents are elementary school teachers in San Juan and Instructors in Vigan City
with the age of below 20 years old, Roman Catholic and with monthly income of P 10,000-19,999.00;
(2) On Philosophical Theme of Truth and Deeds, the Ilocanos strongly believe in the “Panagsasao
that napigpigsa ti aramid ngem sao ” (Actions are stronger (speak louder) than words) as they find a
culture of being thrifty and hard working as the truthfulness of such “aramid” ingrained by the hard life
in the amianan. They are simply called kuripot as they know to save the money for the future of the
kapututan. The Ilokanos shared the same belief of naimbag a nakem as the cultural of reciprocity along
the act of “aramid” .Finally, the aramid ti pakakitaan embraces the culture of the truthfulness in the act:
(3) On Philosophical Theme Values and Deeds, the dominance of the saying “Ti aramid ti
mangipakita ti kina siasinom “( Deeds tell who you are) reflects the way you accomplish your personal
goal in your life within the realm of your work and profession. This is the inter-subjective values from
this research content that “aramid” reflects by the personality and character of the Ilocanos to attain the
success of life; (4) On Philosophical Theme Morality and Deeds , the research implication on the
Ilocano philosophy transcends with the freedom to act determines the extent of moral action .So the
judgement of moral act defends so much on a particular deed related to its moral and ethical
implications. A person can probably hide the moral and ethical truth from the words that he/she uttered
and proclaimed the world as honest, dignified, and incorruptible person. This can be validated by the
person aramid (act) in congruence with sao (words) on the application of the moral and ethical
principles in life; (5) On Philosophical Theme Time and Deeds. as there is a timeline for the evil
deeds with the moral transgression of karma in relation to morality, the time consideration for good
deeds immortalizes to be remembered forever even afterlife. It seems that the Ilocano culture as to the
feedback and impressions of the dead comes from the view about evil and good deeds of a person.

The findings on the Application of the Proverbs in Relevance to the Meaning of Life and Good
Deeds of the Ilocanos on the Philosophy of “Aramid” : (1) On the Meaning of Life , the seeking of
truth provides the genuine meaning of life, as explained in this theme in Aralin Panlipunan for the K-12
program provides information as to the ideal culture of truth and deed including the positive values of
the Ilocanos transcribes from the ethical and moral practices of the Filipino; (2) On the Proverbs of
Good Deeds to the Life of Ilocanos, the Ilocano proverbs on “Actions are stronger (speak louder) than
words” and “Words pass away but deeds remain” consistently remained at rank 1 and 2. It may be the
result of the individual assessment as to the meaning of life that consider with a good implication to
Ilocano philosophy and culture. ; and (3) On the Best Proverb on the Philosophy of “ Aramid”
(Action/Gawa). the research never expected that this boils down the common belief of the Ilokanos
about the moral transgression in relation to the word “ Karma”. The Philosophy of “Aramid”
(Action/Gawa) has concluded that karma is the divine intervention of the evil done as the Ilocanos
transpose the “Naimbag A Nakem” on the common ethical and moral life of the Ilocanos.

The recommendations of the research study are : (1) The conduct of similar study with
respondents ( Ilocanos) of varied professions ( public officials, accountant, engineers , architects,
managers and etc.) and cutting across social and professional classes ( farmers, fishermen, carpenter,
clerks, managers and etc.) to verify the Philosophy of Aramid on the philosophical theme of truth,
morality, values and time ; (2) The Philosophical theme on truth should be integrated in the Aralin
Panlipunan and Edukasyong sa Pagpapakatao for the K-12 program provides information as to the ideal
culture of truth and deed including the positive values of the Ilocanos transcribes from the ethical and
moral practices of the Filipino; (3)The philosophical theme on values , should be integrated in the
concept of the Edukasyong sa Pagpapakatao for the K-12 program that reflects the notion as to the self-
worth of individual in the clear conscience in doing the task and work on whatever profession including
pagiging tapat; disciplinang pansarili, and pagmamahal sa katotohanan. While the Aralin Panlipunan
for the K-12 program provides information in objective sense about the distinct culture of the ethnic
tribes in Ilocos region as to the response of the philosophical theme of values under this study : (4) The
philosophical theme on morality should be utilized as an instructional materials for the MTB-MLE in
the subjects Edukasyong sa Pagpapakatao and Aralin Panlipunan in the K-12 program relevant to
morality in relation to self-worth, harmony with other people, love of country and solidarity, and love of
god and preference of goodness. The consequences in not following on preference of goodness may
result a natural consequence of karma. The ethical and moral principles of life may always do good
deeds to avoid the moral transgression of karma. While in Aralin Panlipunan for the K-12 program
provides information as to the ideal culture of Ilocanos as provided in this study that the respondents
seemed to practice the philosophical proverbs as the basis of the freedom to act what moral and ethical
in the society; (5) The philosophical theme on time this can be utilized for the Aralin Palipunan in the K-
12 program in cognizance on the life of the Filipino heroes in the ideas of patriotism and nationalism
concurred from their personal sacrifices on good deeds that transform our country as an sovereign
nation.; and (6) As an exploratory research, the Application of the Proverbs in Relevance to the Meaning
of Life and Good Deeds on the Philosophy of “Aramid” should conduct a follow up study in descriptive
research to expound the application of the proverbs in the Ilocano philosophy and culture.

I. INTRODUCTION

The State Universities and Colleges (SUCs) and Higher Education Institutions (HEIs) have been
actively participating in national and international conferences in the varied specialized disciplines in the
field of social sciences and natural sciences to contribute the development of basic and applied research.
It is done in highly technical manner based on empirical investigations (experimental researches) for
sciences while exploratory and descriptive researches in social sciences. It must be noted that research
has been primary function of the university’s existence to disseminate the output to the stakeholders in
form of capacity building program to enrich the professional capability in the knowledge-based society.

This research study explores the role of the State Universities and Colleges ( including Higher
Education Institutions) in support of the Mother Tongue Based - Multilingual Education (MTB-MLE) in
a passionate manner based on the Ilocano Philosophy and Culture to address the concern of the
Elementary School Teachers on the implementation of for DepEd Order No. 74, s. 2009, DepEd Order
No. 31, s. 2012 for the subjects Aralin Panlipunan and Edukasyong sa Pagpapakatao in the K-12
program. This consider the insights of Agacaoli ( 2012) in his article on the Multilingual Philippines as
to the 2012 NAKEM International Conference with theme entitled “ Panagtagikua : Our Right to our
Languages, Our Right to Emancipatory Education:”

“While we are not aware of a disconnect between NAKEM and GUMIL (and by
extension, the staff of BANNAWAG), I would like to encourage a close working
relationship between the two, especially insofar as becoming an active partner with the
Department of Education’s efforts to implement MTB-MLE (Deped Order No. 74, s.
2009, Deped Order No. 31, s. 2012) by proactively seeing to it that there’s an
abundance of professionally written learning materials in Ilokano — this to perpetuate
the prominence of “NAKEM” in the national dialog, perhaps an enduring byword in
our lexicon, and make it an even more relevant force to reckon with in Ilocandia and all
the far reaches of Amianan. We just happen to believe that we need this joint effort for
the overall good.” http://mlephil.wordpress.com/2012/09/14/nakem-intl-confab-slated-
for-dec-5-7-2012/. (Multilingual Philippines by Aurelio S. Agcaoili)

This is the sole reason to conduct a descriptive and exploratory researches as the State
Universities and Colleges (SUCs) and Higher Education Institutions (HEIs) to support the theme
“Panagtagikua” on the vast and enormous published social and cultural documents never been studied
and touched in manner that social researchers are alienated to produce knowledge for cognitive,
emotional and mental development of the stakeholders. The social research in this study explores the
“Panagtagikua” along the Ilocano proverbs published by Eugenio (1992) in her book Philippine Folk
Literature : The Proverbs which was utilized by Mercado (2005)to define the Filipino Philosophy that
studied the language structures and its metaphysical form in the study of Filipino values and society for
the Ilocanos, Cebuanos ,Tagalogs and other languages that defines its cultural essence in its regional
dimension of the society.

Mercado(2005) transformed this philosophical research by studying the 70 proverbs of the

Ilocanos, Cebuanos, Visayan, and Tagalog in the Philosophy of Gawa ( Action). The concepts of
Filipino Philosophy were considered through the philosophical theme of deed/action (gawa) in relation
to truth, values, morality and time. In this study, it identifies the common Filipino value that established
its Ilokano roots on its philosophical form that provides semblance in the theme “Panagtagikua : Our
Right to our Languages, Our Right to Emancipatory Education”. The term “ Panagtagikua” imposes the
Ilokano rights to emancipate Filipino words ( Tagalog in its form) that provides meaning by the
ethnological-based structure of the language and philosophy.

The “Panagtagikua” in its philosophical forms provides the emancipation of Ilokano words as
identified in the Elements of Filipino Philosophy in its universal feature that no longer in Filipino
(Tagalog) form in its language but the cultural spirits of the Ilocanos. The result of the research study
ensures the utilization of the instructional materials to the Ilocanos as the theme “ Panagtagikua” forms
part of the language use in Aralin Panlipunan and Edukasyong sa Pagpapakatao in the K12 program and
eventually to the liberal arts subject in sociology, anthropology, and philosophy within the conceptual
frame of reference in Ilocano culture and society.

II. OBJECTIVES
The general objective of the study is to provide the academic tool on the self-assessment for the
Ilocano Philosophy as identified in the research of Mercado on Philosophy of Gawa (Action) along
truth, value, morality, and time to utilize for the subjects Aralin Panlipunan and Edukasyong sa
Pagpapakatao in the implementation of DepEd Order No. 74, s. 2009, DepEd Order No. 31, s. 2012 for
the K-12 program.
The specific objectives are :
1. To present the profile of the respondents as they assessed the acts and beliefs in the Filipino
Philosophy by Mercado :
a) Municipality
b) Position /Designation
c) Age
d) Sex
e) Monthly Income
f) Religion

2. To apply the philosophical themes of the proverbs on the self-assessment of the Ilocanos as
identified in the philosophy of deeds ( gawa / aramid) along the following:
a) Truths and deeds
b) Morality and deeds
c) Values and deeds
d) Time and deeds
3 . To identify the application of the philosophical proverbs on Ilocano culture as to the meaning of
the life of the respondents as reflected by the Filipino Philosophy of Leonardo Mercado on the
question in pagsasao nga mangbukel ti ania iti napintas a kaipapanan iti biag mo.

4. To determine the accepted philosophical proverbs that have good implications to the life of
Ilocano Culture as assessed by the Respondents as reflected by the Filipino Philosophy of
Lernoardo Mercado on the question pagsasao nga napintas nga aramid iti maysa a tao.

5. To synthesize the best philosophical proverb on “ Aramid” (Gawa) of the Ilocano Culture as
assessed by the respondents .

III. REVIEW OF RELATED LITERATURE

The application of the philosophical proverbs for the Ilocano culture provides the study of
Mercado (2005) in Philosophy of Gawa (Action). He points out that the nature of a proverb is analogous
to a diamond which has different facets. It has levels of meanings as well as having different ways of
interpretation. Since proverbs are in the area of the poetic, they differ from propositions of symbolic
logic a term must have only one precise meaning in order for it to be valid and scientific in order for it to
be valid and scientific . ( Mercado ,1994)

Eugenio (1992) explained that according to the experts, proverbs reflect Filipino wisdom,
world view, values or culture in general. There is a general agreement among the proverbs from
different regions regarding basic outlook on life, ethical teachings, and observations about life and
human nature. Mercado (2005) synthesized that in short, early Philippine traditions have considered
proverbs as “dogmas” that “range from general attitudes toward life, to ethics, values, general truths,
humor, to many miscellaneous topics.

These are Philippine Proverbs of Eugenio (1992) as studied by Mercado (2005) in the four
themes of the Philosophy of Gawa (Actions) related to the Ilocano proverbs that have philosophical
value in the Ilocano :

A. Truths and Deeds

1. Awan ti aramid nga di maibales. (There is no action without a corresponding reaction)
2. Ti aramidmo ti mangipakita no siasinoca .(A man is known by his actions)
3. Iti tao nga nasingpet maikita iti panagsasao ken panagcutcutina . (You will know a man of
reason by his actions and words)
4. Napigpigsa ti aramid ngem sao. ( Actions are stronger (speak louder) than words)

B. Values and Deeds

1. Ti aramid ti mangipakita ti kina siasinom. (Deeds tell who you are)
 2. Ti aramid a naimbag mangnamnama iti supapak. (A good deed is more precious than gold)
3. Ti tao nga sao-sao pengan, ta aramid ti pagkikitaan. (There’s no need for his deeds tell the
kind of man he is.)
4. Awan ti pagladingitan, a dinto masupapacan. (There is no sorrow that will not be reward with
happiness)
C. Morality and Deeds
1. Ti asino man a mapilit iti aramidna, Dinanto sungbatan dagiti aramidenna. (He who does
not/is nor responsible for his actions)
2. Amin a dakes nga aramid agpul-lo (All evil deeds have an end)
3. Aramid saan a sao. (Deeds not words)
D. Time and Deeds
1.Ti aramid nga naimbag isunto iti laglagipan ti tao intun matay.(Good deeds when one is
living, are remembered when is dead)
2. Ti aramid ti naimbag a tao,maipakitangto kadagiti kapututan. (Good of a man reveal
themselves up to his grandchildren)
3.Ti sao ket mapukaw ngem ti nasayat nga aramid isu iti agbatu. (Words pass away but deeds
remain

As to its philosophical value in the Ilocano culture with academic implications for the Edukasyong
sa Pagpapakatao in the K-12 program for the MTB-MLE that is related to truth, value, morality, and
time :

1. Self worth : konsensya ( conscience); pagpipigil sa sarili ( self-control); pagiging tapat;

disciplinang pansarili, and pagmamahal sa katotohanan.

2. Harmony with other people :pagdama at pag-unawa; paggalang;kabutihan (kindness);

pagkamatapat (sincerity);pagkabukas-palad (generosity); pagkakawanggawa (charity);
pagmamalasakit at pagmamahal sa kapwa; at katarungan.

3. Love of country and global solidarity : pagmamahal at kabutihan; pagkamasunurin;

kapayapaan at katarungan;pagpapakumbaba; paggalang sa karapatan;at pagmalasakit para sa
kabutihan ng nakakarami.

4. Love of God and preference for good in :ispiritwalidad at pamamanpalataya sa diyos;

pagmamahal, katarungan and Katatagan.
In Aralin Panlipunan for the K-12 program ( as provided in DepEd Order No, 74. S,2009 and
DepEd Order No. 31, s.2012 ) provides information as to the ideal culture of righteous fellowmen
including the positive values of the Ilocanos transcribes from the ethical and moral practices of the
Filipino .

IV. RESEARCH METHODOLOGY

The study utilized a descriptive research as adopted in the study of Mercado (2005) in the
Philosophy of Gawa ( Action) under the philosophical themes along truth, values, morality and time.
The source of the research study of Mercado (2005) utilized the seventy (70) proverbs for Tagalog,
Visayan, Cebuano and Ilocano identified by Eugenio (1992) in her book Philippine Folk Literature: The
Proverbs to extract his analysis in the Philosophy of Gawa.

There are 62 respondents for the self-assessment on this study. The residents of the respondents
include Magsingal, Cabugao, San Juan, San Vicente, Sta. Catalina, Vigan City, Santa, Caoayan,
Narvacan and Burgos. The study relates the integration on the Ilocano Philosophy on virtue ethics and
culture along Aralin Panlipunan and Edukasyon sa Pagpapakatao for the MTB-MLE in the K-12
program.
There are at least at least fifteen Ilocano proverbs with English translations as identified in the
book of Eugenio (1992) that critically analyzed by Mercado (2005) in the themes of Philosophy of
Gawa (Action). This was the research questionnaire on the philosophical theme of truth , values,
morality and time. The content of the questionnaire provides the respondents insights of the Philosophy
of action (“aramid”) as classified (“pagsasao”) on the Essays of Filipino Philosophy of Leonardo
Mercado. The respondents were able to answer 14 fourteen questions as guided by their self-assessment
on the degree of their act and belief when confronted with the real philosophical proverbs with the
following numerical and descriptive rating:
5- Excellent
4-Very Satisfactory
3- Satisfactorily\
2- Fairly
1- Not at all

The interpretations of the self-assessment of respondents on the degree of the act and belief when
confronted the real philosophical proverbs on the truth, morality, values and time are as follows:

4.21-5.00 Very High

3.41-4.20 High
2.61-3.40 Moderate
1.81- 2.60 Fair
1.00-1.80 Poor

The second part of the self-assessment provides information about the application of the
philosophical proverbs on Ilocano Culture:

1. The Application of the Philosophical Proverbs on Ilocano Culture as to the Meaning of the Life
of the Respondents .

This is the application of the Ilocano Philosophy as reflected by the Filipino Philosophy
of Leonardo Mercado on the question: Pasasao nga mangbukel ti ania iti napintas a kaipapanan
iti biag mo. The 62 respondents selected 3 proverbs to the philosophical theme as to the relevant
to the meaning of their life. This is a multiple response to identify the rank and percentage
relevant to the Ilocano Philosophy and Culture as to the meaning of life of the respondents.

2. The Accepted Philosophical Proverbs that have Good Deeds to the Life of Ilocanos as Assessed
by the Respondents .

This is the application of the Ilocano Philosophy as reflected by the Filipino Philosophy
of Leonardo Mercado on the question: Pagsasao nga napintas nga aramid iti maysa a tao. The
62 respondents selected 3 proverbs 3 proverbs to the philosophical theme as to the relevant to the
meaning of Ilocanos as assessed by them. This is a multiple response to identify the rank and
percentage relevant to the Ilocano Philosophy and Culture.

3. The Best Philosophical Proverbs on “ Aramid” (Gawa) of the Ilocano Culture as Assessed by
the Respondents : Ti sao ket mapukaw ngem ti nasayat nga aramid isu iti agbati. (Words pass
away but deeds remain). The 62 respondents selected one (1) philosophical proverb to describe
the Philosophy of Aramid.

V. FINDINGS AND RESULTS OF THE STUDY

This research study provides interpretation and analysis on Ilocano Philosophy and Culture on
the following: (1) Profile of the Respondents (2) Philosophical Theme of Truth and Deeds ;(3)
Philosophical Theme Values and Deeds ; (4) Philosophical Theme Morality and Deeds , and (5)
Philosophical Theme Time and Deeds. In the application of the proverbs in relevance to the meaning of
life and good deeds of the Ilocanos on the Philosophy of “Aramid” studies the : (1) The Meaning of
Life; (2) On the Proverbs of Good Deeds to the Life of Ilocanos and (3) On the Best Proverb on the
Philosophy of “ Aramid” (Action/Gawa).

1. Profile of Respondents

This presents the profile of the respondents as they assessed the acts and beliefs in the Filipino
Philosophy by Mercado along the following : (a) Municipality; (b)Position /Designation; (c) Age; (d)
Sex; (e) Monthly Income; and (f) Religion.
 Table 1
The Profile of the Respondents

Municipality of the Respondents Number Percent

1. Burgos 3 4.84
2. Caoayan 6 9.68
3. Magsingal 3 4.84
4. Narvacan 3 4.84
5. San Juan 20 32.25
6. San Vicente 3 4.84
7. Santa 6 9.68
8. Santa Catalina 6 9.68
9. Vigan City 12 19.35
TOTAL 62 100
Designation/Position
District Supervisors, Directors 6 9.68
Principals, Head Teachers 9 14.51
Master Teachers 4 6.45
Teacher 2 10 16.13
Teacher 1 10 16.13
Administrative Staff/ Clerk 7 11.29
Instructor 9 14.52
Assistant Professors 4 6.45
Associate Professors 3 4.84
TOTAL 62 100
Age
Above 60
51-60 3 4.84
41-50 7 11.29
31-40 16 25.81
21-30 12 19.35
Below 20 24 38.71
TOTAL 62 100
Sex
Female 50 80.64
Male 12 19.36
TOTAL 62 100
Monthly Income
Above P 40,000
30,000- 39,999 7 11.29
20,000- 29,999 17 27.42
10,000- 19,999 22 35.48
Below 10,000 16 25.81
TOTAL 62 100
Religion
Roman Catholic 56 90.32
Protestant (INC, Aglipay, UMC and etc.) 6 9.68
62 100
TOTAL

There are 62 respondents for the self-assessment in the application of the philosophical themes of
the Proverbs as identified by Mercado (2005) to analyze their responses on Ilocano Philosophy. The
respondents are residents of Magsingal, Cabugao, San Juan,San Vicente,Vigan City, Santa, Caoayan,
Narvacan and Burgos. Most of them are residents of Vigan City (12 respondents or 19.35 percent) and
San Juan ( 20 respondents or 32.25 percent). Majority of them are Elementary Teachers ( 20 teachers or
32.26 percent) with the age of below 20 (24 respondents or 38.71 percent) and monthly income bracket
of P 10,000.00-P19,999.00. Furthermore, the majority of respondents are female ( 50 respondents or
80.64 percent) with a religion of Roman Catholic ( 56 respondents or 90.32)
2. The Application of the philosophical themes of the proverbs on the self-assessment of the
Ilocanos as identified in the philosophy of deeds/actions ( gawa / aramid) along the following:
(a )truths and deeds; (b) morality and deeds; (c)values and deeds; and (d)time and deeds.
A. Truths and Deeds

According to Mercado (2005), the philosophical proverbs related to truths and deeds offer some
interesting insights. While words can untruthful, deeds are sure because they are more reliable.
Furthermore, he cited that philosophers distinguish objective truth from subjective truth. These is
also truth is inner-subjective. A promise may be a subjective truth or having an ideational existence
because such is the realm of concepts. Promises are nothing until they are fulfilled. Hence, words
are representing the ideational greatly differ from deeds which are factual and real.

Table 2
The Self-Assessment of Respondents on the Degree of the Act and Belief When
Confronted the Real Philosophical Proverbs on the Truths and Deeds

Mean Real Life Rank

The Application of the Real Philosophical Proverbs on the Truths Score Assessment
and Deeds for the Ilocanos of the
Philosophical
Proverbs
1. Awan ti aramid nga di maibales. (5) 3.58 High 4
There is no action without a corresponding reaction.
2. Ti aramidmo ti mangipakita no siasinoca (6) 4.28 Very High 3
A man is known by his actions.
3. Iti tao nga nasingpet maikita iti panagsasao ken 4.50 Very High 2
panagcutcutina . (11)
You will know a man of reason by his actions and words
4. Napigpigsa ti aramid ngem sao. (12) 4.76 Very High 1
Actions are stronger (speak louder) than words.

In this study, the interesting part in the proverbs along truth and deeds applies so much about
what the Ilocanos perceived that “Napigpigsa ti aramid ngem sao . (Actions are stronger (speak louder)
than words) with a mean score of 4.76 (Very High). Finding the truth may not be simply regarded by
the words. These are the research implications consistent to the findings of the study: (1) You can
always make an alibi and denial in criminal acts, however, you cannot hide the act beyond reasonable
doubt as to specific acts; (2)You may always say that you get your wealth and fame when you defend
you social life, however, you cannot hide the material wealth you corrupted from the income you
received; and (3)You can always say “no” you not guilty but your facial expression.
Mercado points out the philosophical implications that may suggest the same findings in this study
( 2005):
1. Faking a document such as diploma to be employed in a firm. Based on the finding in this study,
the competence in doing the task would be at stake because of lack of formal education. The
diploma provides the necessary competence to finish the formal education as to prepare the
individual in vocational and professional efficiency in the jobs.
2. The criminal alibi and denial to defend the innocence of the act and hide the truth. Mercado
expounds that court cases often rely on testimony. But we know that testimonies can also be
faked.
This is an interesting fact as to the phenomenology of behaviour by the Ilocanos as to the response
on the philosophy “Napigpigsa ti aramid ngem sao”. (X- 4.76 : Very High)” provided the gauge for the
truthful act done by the respondents. They may not perceive to act that “ Awan ti aramid nga di
maibales” with the mean rating of 3.58 ( There is no action without a corresponding reaction) as the
term “maibales” connotes rather than “ vengeance or revenge”.

If we take into consideration about the truthful act reveals interesting insight that one is aggrieved
shows whether to continue a case filed in court for the justice of the victim for the positive note about
“maibales”. It may not file any case in the court “Napigpigsa ti aramid ngem sao” as the truthfulness of
the act is more on “maibales” by the possible extra-judicial killing to the criminal offender.

Based on the findings of Napigpigsa ti aramid ngem sao. Actions are stronger (speak louder) than
words about the truthfulness of the act :
1. Awan ti aramid nga di maibales (There is no action without a corresponding reaction) The
truthfulness relies of the specific action and future occurrences of such act from the term
“maibales”

2. Ti aramidmo ti mangipakita no siasinoca ( A man is known by his actions). You may always
say that you get your hardly earned wealth and fame on when you defend you social life,
however, you cannot hide the material wealth you corrupted from the income you received.

3. Iti tao nga nasingpet maikita iti panagsasao ken panagcutcutina .( You will know a man of
reason by his actions and words) The truthfulness of specific action relies also on “panagsasao
ken panagcutcutina”. However, it idenitifed here as “ tao nga nasingpet” provides the
understanding about the actions and words.

The Aralin Panlipunan for the K-12 program provides information as to the ideal culture of truth
and deed including the positive values of the Ilocanos transcribes from the ethical and moral practices of
the Filipino .In the Kultura sa Aralin Palipunan , this study provides information about the Ilocanos
strongly believe in the “panagsasao that napigpigsa ti aramid ngem sao .” (Actions are stronger (speak
louder words) :
1) The Ilokanos find a culture of being thrifty and hard working as the truthfulness of such
“aramid” ingrained by the hard life in the amianan. They are simply called kuripot as they
know to save the money for the future of the kapututan.
2) The Ilokanos shared the same belief of naimbag a nakem as the cultural of reciprocity along
the act of “aramid” .
3) The aramid ti pakakitaan embraces the culture of the truthfulness in the act.

The Ilocano proverb “panagsasao that napigpigsa ti aramid ngem sao .” (Actions are stronger
(speak louder) than words) responds to the development of pagpapakatao that is now included in the K-
12 program for Edukasyong sa Pagpapakatao along : (1) self-worth on the truthfulness of act in
konsensya (conscience), pagmamahal sa katotohanan; (2) harmony with other people on kabutihan and
pagkamatapat;(3) love of country and global solidarity on pagmamahal at kabutihan; (4) love of god
and global solidarity; and (5) love of god and preference for goods on katarungan at katatagan

B. Values and Deeds

Mercado (2005) expounded the view of values as inter-subjective that means they have
something objective and something subjective. Some philosophers say that values are objectives while
others say that values dare purely subjective. Mercado contended that values are inter-subjective.

Table 3
The Self-Assessment of Respondents on the Degree of the Act and Belief When Confronted
the Real Philosophical Proverbs on the Values and Deeds
 Mean Real Life Rank
The Application of the Real Philosophical Proverbs on the Values Score Assessment
and Deeds for the Ilokanos of the
Philosophical
Proverbs
1. Ti aramid ti mangipakita ti kina siasinom. (43) 4.27 Very High 1
Deeds tell who you are.
2. Ti aramid a naimbag mangnamnama iti supapak (16) 3.86 High 4
A good deed is more precious than gold
3. Ti tao nga sao-sao pengan, ta aramid ti pagkikitaan. (55) 4.08 High 3
There’s no need for his deeds tell the kind of man he is.
4. Awan ti pagladingitan, a dinto masupapacan. (66) 4.25 Very High 2
There is no sorrow that will not be reward with happiness

The Ilocano values and deeds transcribe by the proverbs that “ ti aramid ti mangipakita ti kina
siasinom.” (Deeds tell who you are) with the mean rating of 4.27 Awan ti pagladingitan, a dinto
masupapacan. (There is no sorrow that will not be reward with happiness ) with a mean score of 4.25.
Mercado (2005) defines the values of deeds on the determination to accomplish something as
work s accomplished, not work by merely talking. Likewise, “No work is too difficult provided one is
determined to work.” He further emphasized in the other Chinese Philosophy that if you put your soul
and your spirit across the river, your body will follow.
Hence , the dominance of the saying Ti aramid ti mangipakita ti kina siasinom ( Deeds tell who
you are) reflects the way you accomplish your personal goal in your life within the realm of your work
and profession. This is the inter-subjective values from this research content that “aramid” reflects by
the personality and character of the Ilocanos to attain the success of life .
It must be noted that to attain the success of life is usually tested by trials in life Awan ti
pagladingitan, a dinto masupapacan (There is no sorrow that will not be reward with happiness ) with a
mean score of 4.25. The lowest mean score ( X-3.91) in this philosophical is on item :Ti aramid a
naimbag mangnamnama iti supapak (A good deed is more precious than gold). The respondents are
passive from the Ilocano connotation of mangnamnama iti supapak but proactive in ti aramid a
naimbag that may reflect ti aramid ti mangipakita ti kina siasinom . The essence of aramid a naimbag
has a positive value of commitment in the profession and work. Not simply working because of
mangnamnama iti supapak in relation to promotion and any personal motivation and interest of such
work. This is the reason of the inter-subjective response in the philosophical theme on values.
In the K-12 program , the Eduskasyong sa Pagpapakatao reflects the notion as to the self-worth
of individual in the clear conscience in doing the task and work on whatever profession including
pagiging tapat, disciplinang pansarili, and pagmamahal sa katotohanan. It follows with the other
components of this subject such as harmony with other people; love of country and global solidarity;
love of God and preference for good.
The Aralin Panlipunan for the K-12 program provides information in objective sense about the
distinct culture of the ethnic tribes in Ilocos region as to the response of the philosophical theme of
values under this study.

C. Morality and Deeds

In this philosophical theme, Mercado(2005) explains that morality required condition for
freedom. And with freedom comes with responsibility. The fundamental basis of ethics that in order for
an action to be moral, it must be a human act, that is it flows from the intellectual and volitional
constituent ( Peschke,1996). Interestingly, the freedom to act in violation of morality or an evil deed has
sanction of karma.
According to Filipino thought, a sanction for evil deeds comes from immanent justice, namely,
through karma , a word of Sanskrit origin, and has become accepted in modern Tagalog. The Cebuano,
Visayan word for it is gaba which implies an immanent justice ( Mercado,1974).As defined by Wolf
(1971) the Visayan word gaba means as punishment which comes as a natural consequences of some
transgression, especially a moral transgression.
 Table 4
The Self-Assessment of Respondents on the Degree of the Act and Belief When Confronted
the Real Philosophical Proverbs on the Morality and Deeds

Mean Real Life Rank

The Application of the Real Philosophical Proverbs on the Score Assessment
Morality and Deeds for the Ilokanos of the
Philosophical
Proverbs
1.Ti asino man a mapilit iti aramidna, Dinanto sungbatan 3.54 High 3
dagiti aramidenna. (1)
He who does not act is not responsible for his actions.
2. Amin a dakes nga aramid agpul-lo. (25) 4.18 Very High 2
All evil deeds have an end.
3. Aramid saan a sao. (41) 4.69 Very High 1
Deeds not words

Based on the result of the research study, the philosophical proverbs on aramid saan a sao
( deeds not words) has the highest mean rating of 4.69 (with an interpretation of Very High ) followed
by amin a dakes nga aramid agpul-lo ( all evil deeds have end) with a mean rating of 4.18 (with an
interpretation of High).
The research implication on the Ilocano philosophy transcends with the freedom to act
determines the extent of moral action .So the judgement of moral act defends so much on a particular
deed related to its moral and ethical implications. A person can probably hide the moral and ethical
truth from the words that he/she uttered and proclaimed the world as honest, dignified, incorruptible
person. This can be validated by the person aramid (act) in congruence with sao (words) on the
application of the moral and ethical principles in life. the respondents seems to agreed on their basic
principles of life as Ilocanos on this ethical proverbs that they are applying in life on aramid saan a sao.
The research finding on this study significantly explains about the timeline for the evil deeds as
the Ilocano has a projectile conclusion on matters affecting aramid . This is in philosophical theme of
morality along Amin a dakes nga aramid agpul-lo (All evil deeds have an end.) as the respondents did
not act in this way. Generally, they seem to agree about evil deeds have punishment of the natural
consequence of moral transgression as karma.
It is in this reason that applying the philosophical proverbs of the Ilocano respondents that ti
asino man a mapilit iti aramidna, Dinanto sungbatan dagiti aramidenna ( He who does not act is not
responsible for his actions) have the lowest mean score of 3.58 as compared with the other items of
morality and deeds. They seemed to agree and believe that there is timeline of the evil deeds ends as we
called karma.
As an instructional materials for the MTB-MLE in the subjects Edukasyong sa Pagpapakatao and
Aralin Panlipunan in the K-12 program relevant to morality in relation to self-worth, harmony with other
people, love of country and solidarity, and love of god and preference of goodness:
1. The consequences in not following on preference of goodness may result a natural consequence
of karma.
2. The ethical and moral principles of life may always do good deeds to avoid the moral
transgression of karma.
In Aralin Panlipunan for the K-12 program provides information as to the ideal culture of
Ilocanos as provided in this study that the respondents seemed to practice the philosophical proverbs as
the basis of the freedom to act what moral and ethical in the society : Aramid saan a sao (Deeds not
words) with mean score of 4.69.

D. Time and Deeds

In the time and deeds, Mercado (2005) made reference to the Bikolano proverb “Act while it is
still early”. He explained the English counterpart of is “ Make hay while the sun shines.” He relates to
 the opportunity happens only in given moments, one must grab the occasion. He also asserts that
because deeds are like monuments.
Table 5
The Self-Assessment of Respondents on the Degree of the Act and Belief When Confronted
the Real Philosophical Proverbs on the Time and Deeds

Mean Real Life Rank

The Application of the Real Philosophical Proverbs on the Values Score Assessment
and Deeds for the Ilocanos of the
Philosophical
Proverbs
1. Ti aramid ti naimbag a tao,maipakitangto kadagiti 4.15 High 3
kapututan. (36)
Good of a man reveal themselves up to his grandchildren.
2. Ti aramid nga naimbag isunto iti laglagipan ti tao intun 4.36 Very High 2
matay.(38)
Good deeds when one is living, are remembered when is dead.
3. Ti sao ket mapukaw ngem ti nasayat nga aramid isu iti agbatu. 4.73 Very High 1
(54)
Words pass away but deeds remain

The essence of time and deeds brings forth with the research analysis on Mercado’s assertion
that deeds are like monuments. The respondents have seemly agreed to conform with very high level of
interpretation that Ti sao ket mapukaw ngem ti nasayat nga aramid isu iti agbatu. (Words pass away
but deeds remain) with the highest mean rating of 4.73. The afterlife effects of good deeds followed by
the proverb that Ti aramid nga naimbag isunto iti laglagipan ti tao intun matay (Good deeds when one
is living, are remembered when is dead.)
As there is a timeline for the evil deeds with the moral transgression of karma in relation to
morality, the time consideration for good deeds immortalizes to be remembered forever even afterlife. It
seems that the Ilocano culture as to the feedback and impressions of the dead comes from the view
about evil and good deeds of a person. Naturally, the existence of life revolves by the ideas of good
deeds as the subject Edukasyong sa Pagpapakatao for the K-12 program in relation to self-worth,
harmony with other people, love of country and solidarity, and love of god and preference of goodness.
In Aralin Palipunan , this research takes cognizance on the life of the Filipino heroes in the ideas
of patriotism and nationalism concurred from their personal sacrifices on good deeds that transform our
country as an sovereign nation.
The respondents have assessed their time and deeds into a proactive manner as bring forth by the
Ilocano proverb Ti aramid ti naimbag a tao,maipakitangto kadagiti kapututan. Good of a man reveal
themselves up to his grandchildren. This is a by product of the good deeds as explained by the two
proverbs.

Application of the Philosophical Proverbs on Ilocano Culture

This study provided three applications of the philosophical proverbs on Ilocano culture namely: (1)
The Application of the Philosophical Proverbs on Ilocano Culture as to the Meaning of the Life of the
Respondents ; (2) The Accepted Philosophical Proverbs that have Good Deeds to the Life of Ilocanos
as Assessed by the Respondents ; and (3) The Best Philosophical Proverbs on “ Aramid” (Gawa) of
the Ilocano Culture as Assessed by the Respondents .

On Meaning of the Life .This is the application of the Ilocano Philosophy as reflected by the
Filipino Philosophy of Leonardo Mercado on the question: Pasasao nga mangbukel ti, ania iti napintas
a kaipapanan iti biag mo. The 62 respondents selected 3 proverbs to the philosophical theme as to the
relevant to the meaning of their life. This is a multiple response to identify the rank and percentage
relevant to the Ilocano Philosophy and Culture as to the meaning of life of the respondents.
 On the Proverbs of Good Deeds to the Life of Ilocanos. This is the application of the Ilocano
Philosophy as reflected by the Filipino Philosophy of Leonardo Mercado on the question: Pagsasao nga
napintas nga aramid iti maysa a tao. The 62 respondents selected 3 proverbs 3 proverbs to the
philosophical theme as to the relevant to the meaning of Ilocanos as assessed by them. This is a multiple
response to identify the rank and percentage relevant to the Ilocano Philosophy and Culture.

On the Best Proverb on the Philosophy of “ Aramid” (Action/Gawa) Ti sao ket mapukaw ngem
ti nasayat nga aramid isu iti agbati. (Words pass away but deeds remain). The 62 respondents selected
one (1) philosophical proverb to describe the Philosophy of Aramid.

Table 5
The Application of the Proverbs Philosophical Proverbs on Ilocano

Ilocano Ilocano Ilocano

The Application of the Real Philosophical Proverbs for the Philosophy 1: Philosophy 2: Philosophy
Ilokanos Meaning of Positive 3: Best
Life Implications of Philosophical
Life Proverbs in
Life (62
Respondents)
TRUTH
1. Awan ti aramid nga di maibales. (5) 1.30 2.77 1.61 (1)
There is no action without a corresponding reaction.
2. Ti aramidmo ti mangipakita no siasinoca (6) 8.00 8.30 3.23 (2)
A man is known by his actions.
3. Iti tao nga nasingpet maikita iti panagsasao ken 9.89 4.67 4.83(3)
panagcutcutina . (11)
You will know a man of reason by his actions and words
4. Napigpigsa ti aramid ngem sao. (12) 15.78 12.50 6.45(4)
Actions are stronger (speak louder) than words.
VALUES
1. Ti aramid ti mangipakita ti kina siasinom. (43) 7.89 8.30 8.07(5)
Deeds tell who you are.
2. Ti aramid a naimbag mangnamnama iti supapak (16) 7.89 8.30 8.07(5)
A good deed is more precious than gold
3. Ti tao nga sao-sao pengan, ta aramid ti pagkikitaan. (55)
There’s no need for his deeds tell the kind of man he is.
4. Awan ti pagladingitan, a dinto masupapacan. (66) 1.30 1.39 6.45(4)
There is no sorrow that will not be reward with
happiness
MORALITY
1.Ti asino man a mapilit iti aramidna, Dinanto sungbatan 1.30 - -
dagiti aramidenna. (1)
He who does not/is nor responsible for his actions.
2. Amin a dakes nga aramid agpul-lo. (25) 1.30 5.56 3.23(2)
All evil deeds have an end.
3. Aramid saan a sao. (41) 10.53 9.72 6.45(4)
Deeds not words
TIME
1. Ti aramid ti naimbag a tao,maipakitangto kadagiti 3.94 9.72 9.68(6)
kapututan. (36)
Good of a man reveal themselves up to his
grandchildren.
2. Ti aramid nga naimbag isunto iti laglagipan ti tao intun 6.58 9.00 17.74(11)
matay.(38)
Good deeds when one is living, are remembered when is
dead.
3. Ti sao ket mapukaw ngem ti nasayat nga aramid isu iti 13.53 10.00 24.19(15)
agbati. (54)
Words pass away but deeds remain

3. The Application of the Philosophical Proverbs on Ilocano Culture as to the Meaning of the
Life of the Respondents

This is the application of the Ilocano Philosophy as reflected by the Filipino Philosophy of
Lernoardo Mercado on the question: Pasasao nga mangbukel ti, ania iti napintas a kaipapanan iti biag
mo. Based on the multiple responses of the 62 respondents the philosophical proverb that sets meaning
to life for the Ilocano culture is Napigpigsa ti aramid ngem sao. (Actions are stronger (speak louder)
than words) as rank 1 with 15.78 percent . This is followed by Ti sao ket mapukaw ngem ti nasayat
nga aramid isu iti agbati (Words pass away but deeds remain) with 13.54 percent (rank 2) in multiple
responses. The third rank ( 13.53 percent) is Iti tao nga nasingpet maikita iti panagsasao ken
panagcutcutina . (You will know a man of reason by his actions and words)

The seeking of truth provides the genuine meaning of life, as explained in this theme in Aralin
Panlipunan for the K-12 program provides information as to the ideal culture of truth and deed including
the positive values of the Ilokanos transcribes from the ethical and moral practices of the Filipino .In the
Kultura sa Aralin Palipunan , this study provides information about the Ilocanos strongly believe in the
“panagsasao that napigpigsa ti aramid ngem sao .” (Actions are stronger (speak louder)than words) :

a) The Ilokanos find a culture of being thrifty and hard working as the truthfulness of such
“aramid” ingrained by the hard life in the amianan. They are simply called kuripot as they
know to save the money for the future of the kapututan.

b) The Ilokanos shared the same belief of naimbag a nakem as the cultural of reciprocity along
the act of “aramid” . In the exploratory research of Ilocano culture , the contextual
acceptability of the meaning of “Naimbag A Nakem” is “A person knows to have fear in
God, he has not to think, speak and act against the teaching of the lord and fellowmen.”

c) The aramid ti pakakitaan embraces the culture of the truthfulness in the act.

Likewise, the respondents seem to conform with the idea that Ti sao ket mapukaw ngem ti
nasayat nga aramid isu iti agbati (Words pass away but deeds remain) that as there is a timeline for the
evil deeds with the moral transgression of karma in relation to morality, the time consideration for good
deeds immortalizes to be remembered forever even afterlife.

4. The Accepted Philosophical theme of Good Deeds to the Life of Ilocanos as Assessed by
the Respondents

This is the application of the Ilocano Philosophy as reflected by the Filipino Philosophy
of Leonardo Mercado on the question: Pagsasao nga napintas nga aramid iti maysa a tao. Based
on the multiple responses of the 62 respondents these are their observations and opinion in
relation to the accepted philosophical proverbs that have good deeds to the life of the Ilocanos
from 8.30 percent – 12.50 percent on its responses :
a) Napigpigsa ti aramid ngem sao. (Actions are stronger (speak louder) than words) :
Rank 1 with 12.50 percent
b) Ti sao ket mapukaw ngem ti nasayat nga aramid isu iti agbati. (Words pass away but
deeds remain) : Rank 2 with 10.00 percent
c) Aramid saan a sao. (Deeds not words) : Rank 3 with 9.72 percent
d) Ti aramid ti naimbag a tao,maipakitangto kadagiti kapututan. (Good of a man reveal
themselves up to his grandchildren) : Rank 3 with 9.72 percent
e) Ti aramid nga naimbag isunto iti laglagipan ti tao intun atay.( Good deeds when
one is living, are remembered when is dead) : Rank 4 with 9 percent
f) Ti aramidmo ti mangipakita no siasinoca (A man is known by his actions.) : Rank 5
with 8.30
g) Ti aramid ti mangipakita ti kina siasinom. ( Deeds tell who you are): Rank 5 with
8.30
 h) Ti aramid a naimbag mangnamnama iti supapak (A good deed is more precious than
gold) Rank 5 with 8.30

These are eight (8) accepted philosophical proverbs for good deeds that have relevance with in
Ilocano philosophy and culture. The Ilocano proverbs on “Actions are stronger (speak louder) than
words” and “Words pass away but deeds remain” consistently remained at rank 1 and 2. It may be the
result of the individual assessment as to the meaning of life that consider with a good implication to
Ilocano philosophy and culture. However, we take the other proverbs to consider to be important as
the philosophical theme for Ilocanos :
a) Deeds not words
b) Good of a man reveal themselves up to his grandchildren
c) Good deeds when one is living, are remembered when is dead
d) A man is known by his actions.
e) Deeds tell who you are
f) A good deed is more precious than gold

5. The Best Philosophical Proverbs on “ Aramid” (Gawa) of the Ilocano Culture as Assessed
by the Respondents : Ti sao ket mapukaw ngem ti nasayat nga aramid isu iti agbati. Words
pass away but deeds remain)

An interesting part of this study, the philosophy of action ( gawa/ aramid) redounds with the
exceptional finding that, the respondents seem to conform with the idea that Ti sao ket mapukaw ngem
ti nasayat nga aramid isu iti agbati (Words pass away but deeds remain) that as there is a timeline for
the evil deeds with the moral transgression of karma in relation to morality, the time consideration for
good deeds immortalizes to be remembered forever even afterlife.

The research never expected that the boils down the common belief of the Ilokanos about the
moral transgression in relation to the word “ Karma”. The Philosophy of “Aramid Gawa”
(Action/Gawa) has concluded that karma is the divine intervention of the evil done as the Ilocanos
transpose the “Naimbag A Nakem” on the common ethical and moral life of the Ilokanos.

VI. FINDINGS

1. On Profile of the Respondents. There are 62 respondents for the self-assessment in the
application of the philosophical themes of the Proverbs as identified by Mercado (2005)to
analyze their responses on Ilocano Philosophy. Most of them are residents of San Juan ( 20
respondents or 32.25 percent) and Elementary Teachers ( 20 teachers or 32.26 percent) with the
age of below 20 (24 respondents or 38.71 percent) and monthly income bracket of P 10,000.00-
P19,999.00. The majority of respondents are female ( 50 respondents or 80.64 percent) with a
religion of Roman Catholic ( 56 respondents or 90.32)

2. On Philosophical Theme of Truth and Deeds. The proverbs applies so much about what the
Ilokanos perceived that “Napigpigsa ti aramid ngem sao .” Actions are stronger (speak louder)
than words with a mean score of 4.76 (Very High).

3. On Philosophical Theme Values and Deeds. The Ilocano values and deeds transcribe by the
proverbs that “ Ti aramid ti mangipakita ti kina siasinom.” (Deeds tell who you are) with the
mean rating of 4.27 and Awan ti pagladingitan, a dinto masupapacan. (There is no sorrow that
will not be reward with happiness ) with a mean score of 4.25.

4. On Philosophical Theme Morality and Deeds .The proverbs on Aramid saan a sao ( deeds not
words) has the highest mean rating of 4.69 (with an interpretation of Very High ) followed by
Amin a dakes nga aramid agpul-lo ( all evil deeds have end) with a mean rating of 4.18 (with an
interpretation of High).

5. On Philosophical Theme Time and Deeds .The respondents have seemly agreed to conform
with very high level of interpretation that Ti sao ket mapukaw ngem ti nasayat nga aramid isu
iti agbati. (Words pass away but deeds remain) with the highest mean rating of 4.73. The
 afterlife effects of good deeds followed by the proverb that Ti aramid nga naimbag isunto iti
laglagipan ti tao intun matay (Good deeds when one is living, are remembered when is dead.)

6. On the Meaning of Life. .Based on the multiple responses of the 62 respondents the
philosophical proverbs that set meaning to life for the Ilocano philosophy and culture is
Napigpigsa ti aramid ngem sao. (Actions are stronger (speak louder) than words) as rank 1 with
15.78 percent . This is followed by Ti sao ket mapukaw ngem ti nasayat nga aramid isu iti
agbati (Words pass away but deeds remain) with 13.54 percent (rank 2) in multiple responses.
The third rank ( 13.53 percent) is Iti tao nga nasingpet maikita iti panagsasao ken
panagcutcutina . (You will know a man of reason by his actions and words)

7. On the Proverbs of Good Deeds to the Life of Ilocanos. Based on the multiple responses of the
62 respondents (from 8.30 percent – 12.50 percent on its responses from 8.30 percent – 12.50
percent on its responses) ,there are eight proverbs that their observations and opinions are
accepted in the study of good deeds to the life of the Ilocanos .

8. On the Best Proverb on the Philosophy of “ Aramid” (Action/Gawa) . The respondents

(24.19 percent) (X-24.19) seem to conform with the idea that Ti sao ket mapukaw ngem ti
nasayat nga aramid isu iti agbati (Words pass away but deeds remain) that as there is a timeline
for the evil deeds with the moral transgression of karma in relation to morality, the time
consideration for good deeds immortalizes to be remembered forever even afterlife.

VII. CONCLUSIONS

1) On Profile of the Respondents.The majority of the respondents are elementary school teachers
in San Juan and Instructors in Vigan City with the age of below 20 years old, Roman Catholic
and with monthly income of P 10,000-19,999.00.

2) On Philosophical Theme of Truth and Deeds.The Ilocanos strongly believe in the

“Panagsasao that napigpigsa ti aramid ngem sao .” (Actions are stronger (speak louder)than
words as they find a culture of being thrifty and hard working as the truthfulness of such
“aramid” ingrained by the hard life in the amianan. They are simply called kuripot as they know
to save the money for the future of the kapututan. The Ilokanos shared the same belief of
naimbag a nakem as the cultural of reciprocity along the act of “aramid” .Finally, the aramid ti
pakakitaan embraces the culture of the truthfulness in the act.

3) On Philosophical Theme Values and Deeds.The dominance of the saying Ti aramid ti

mangipakita ti kina siasinom ( Deeds tell who you are) reflects the way you accomplish your
personal goal in your life within the realm of your work and profession. This is the inter-
subjective values from this research content that “aramid” reflects by the personality and
character of the Ilokanos to attain the success of life.

4) On Philosophical Theme Morality and Deeds .The research implication (philosophical theme
on morality) on the Ilocano philosophy transcends with the freedom to act determines the extent
of moral action .So the judgement of moral act defends so much on a particular deed related to
its moral and ethical implications. A person can probably hide the moral and ethical truth from
the words that he/she uttered and proclaimed the world as honest, dignified, incorruptible person.
This can be validated by the person aramid (act) in congruence with sao (words) on the
application of the moral and ethical principles in life.

5) On Philosophical Theme Time and Deeds .As there is a timeline for the evil deeds with the
moral transgression of karma in relation to morality, the time consideration for good deeds
immortalizes to be remembered forever even afterlife. It seems that the Ilokano culture as to the
feedback and impressions of the dead comes from the view about evil and good deeds of a
person.

6) On the Meaning of Life.The seeking of truth provides the genuine meaning of life, as explained
in this theme in Aralin Panlipunan for the K-12 program provides information as to the ideal
 culture of truth and deed including the positive values of the Ilocanos transcribes from the ethical
and moral practices of the Filipino.

7) On the Proverbs of Good Deeds to the Life of Ilocanos.The Ilocano proverbs on “Actions are
stronger (speak louder) than words” and “Words pass away but deeds remain” consistently
remained at rank 1 and 2. It may be the result of the individual assessment as to the meaning of
life that consider with a good implication to Ilocano philosophy and culture.

8) On the Best Proverb on the Philosophy of “ Aramid” (Action/Gawa). The research never
expected that the boils down the common belief of the Ilokanos about the moral transgression in
relation to the word “ Karma”. The Philosophy of “Aramid Gawa” (Action/Gawa) has
concluded that karma is the divine intervention of the evil done as the Ilocanos transpose the
“Naimbag A Nakem” on the common ethical and moral life of the Ilokanos. The research never
expected that the boils down the common belief of the Ilokanos about the moral transgression in
relation to the word “ Karma”. The Philosophy of “Aramid Gawa” (Action/Gawa) has
concluded that karma is the divine intervention of the evil done as the Ilocanos transpose the
“Naimbag A Nakem” on the common ethical and moral life of the Ilokanos.

VIII. RECOMMENDATIONS

1. The conduct of similar study with respondents ( Ilokanos) of varied professions ( public officials,
accountant, engineers , architects, managers and etc. to verify the philosophy of Aramid on the
philosophical theme of truth, morality, values and time.

2. The Philosophical theme on truth should be integrated in the Aralin Panlipunan and Edukasyong
sa Pagpapakatao for the K-12 program provides information as to the ideal culture of truth and
deed including the positive values of the Ilokanos transcribes from the ethical and moral
practices of the Filipino.

3. The philosophical theme on values , should be integrated in the concept of the eduskasyong sa
pagpapakatao for the K-12 program that reflects the notion as to the self-worth of individual in
the clear conscience in doing the task and work on whatever profession including pagiging
tapat;disciplinang pansarili, and pagmamahal sa katotohanan. While the Aralin Panlipunan for
the K-12 program provides information in objective sense about the distinct culture of the ethnic
tribes in Ilocos region as to the response of the philosophical theme of values under this study.

6. The philosophical theme on morality should be utilized as an instructional materials for the
MTBE-MLE in the subjects Edukasyong sa Pagpapakatao and Aralin Panlipunan in the K-12
program relevant to morality in relation to self-worth, harmony with other people, love of counry
and solidarity, and love of god and preference of goodness.The consequences in not following on
preference of goodness may result a natural consequence of karma.The ethical and moral
principles of life may always do good deeds to avoid the moral transgression of karma. While in
Aralin Panlipunan for the K-12 program provides information as to the ideal culture of Ilocanos
as provided in this study that the respondents seemed to practice the philosophical proverbs as
the basis of the freedom to act what moral and ethical in the society.
7. The philosophical theme on time this can be utilized for the Aralin Palipunan in the K-12
program in cognizance on the life of the Filipino heroes in the ideas of patriotism and
nationalism concurred from their personal sacrifices on good deeds that transform our country as
an sovereign nation.
8. As an exploratory research, the Application of the Proverbs in Relevance to the Meaning of Life
and Good Deeds on the Philosophy of “Aramid” should conduct a follow up study in descriptive
research to expound the application of the proverbs in the Ilocano philosophy and culture.

IX. BIBLIOGRAPHY
Eugenio, Damiana L.,comp. And ed. (1992) Philippine Folklore Literature: The Proverbs, Diliman, QC:
The UP Folkorist,Ic.

Peschke,Karl H. (1996) Christian Ethics. Moral Theology in the Light of Vatican II, Vol. I
Manila:Logos Publication, Inc.

Mercado, Leonardo (2005) Essays on Filipino Philosophy. Manila. Logos Publication

Mercado N. Leonardo (1991) Soul and Spirit in Filipino Thought. Philippine Studies. Quezon City.
Ateneo De Manila University Vol.39, no. 3 :287-302

Stebbins, Robert (2001) Exploratory Research in Social Sciences. Qualitative Research Methods
Series 48. A Sage University Paper. Sage Publication
 QUESTIONNAIRE

The Ilokano Philosophy and Culture on Its Relevance with Mother Tongue
Based Education –Multilingual Education

Age :______________ Municipality :___________________

Sex :______________ Monthly Income: _______________
Religion:____________
Position/Designation______________

This is the philosophy of action (“aramid”) as classified in the proverbs (“pagsasao”) on the
Essays of Filipino Philosophy of Leonardo Mercado. Given by these proverbs that will transform the
Ilokano Philosophy, please write your self-assessment as to the following degree of your act and belief
that you may do when confronted with the real philosophical proverbs:
5- Excellently
4- Very Satisfactorily
3- Satisfactorily
2- Fairly
1- Not at all

____ 1. Ti asino man a mapilit iti aramidna, Dinanto sungbatan dagiti aramidenna. (1)
____2. Awan ti aramid nga di maibales. (5)
____3. Ti aramidmo ti mangipakita no siasinoca (6)
____4. Iti tao nga nasingpet maikita iti panagsasao ken panagcutcutina (11)
____5. Napigpigsa ti aramid ngem sao.(12)
____ 6. Ti aramid ti mangipakita ti kina siasinom.(43)
____7. Ti aramid a naimbag mangnamnama iti supapak.(16)
____ 8. Ti tao nga sao-sao pengan, ta aramid ti pagkikitaan. (55)
_____9. Awan ti pagladingitan, a dinto masupapacan.(66)
____10. Amin a dakes nga aramid agpul-lo. (25)
____11. Aramid saan a sa. (41)
____12. Ti aramid ti naimbag a tao,maipakitangto kadagiti kapututan ( 36*)
____ 13. Ti aramid nga naimbag isunto iti laglagipan ti tao intun matay (38*)
____14. Ti sao ket mapukaw ngem ti nasayat nga aramid isu iti agbatu (54*)
____15. Awan ti pagladingitan a dinto masupapacan ti pagragsacan (66)

Application of the Ilokano Philosophy as reflected by the Filipino Philosophy of Leonardo Mercado

1. Mangpili iti tallo nga pagsasao nga mangbukel ti, ania iti napintas a kaipapanan iti biag mo .(
Isurat iti numero laeng) ________________
2. Mangpili iti tallo nga pagsasao nga napintas nga aramid iti maysa a tao.
( Isurat iti numero laeng)__________________
3. Mangpili iti maysa nga kapipintasan nga pagsasao iti aramid ti maysa a tao kas iti kultura ken
aramid ti Ilokano. ( Isurat iti numero laeng)__________________
( Isurat iti numero laeng)_______________
 The Ilokano Philosophy and Culture on Its Relevance with Mother Tongue
Based Education –Multilingual Education

Tawen :______________ Municipyo:_______________

Relihiyon ___________ Masapulan iti kada bulan : _______
Posisyon ti opisina________

Daytoy ti pilosopiya ti aramid kas naidasig iti pagsasao kas sinalaysay ni

Leonardo Mercado iti sarita na “Pilisopiya nga Ilocano”. Babaen kadagitoy nga pagsasao
nga mangitunda iti Pilosopiya nga Ilocano, anusam nga isurat no ania ti kapanunutam
wenno aramidem kadagiti sumaganad nga “aramid ken pammati” no dagitoy nga
pilosopiya ti pagsasao ket masarakan ti biag mo.
5- kasayaatan
4- Nasaysayaat
3- Nasayaat)
2- Saan unay nga nasayaat
1- Saan nga nasayaat

____ 1. Ti asino man a mapilit iti aramidna, Dinanto sungbatan dagiti aramidenna. (1)
____2. Awan ti aramid nga di maibales. (5)
____3. Ti aramidmo ti mangipakita no siasinoca (6)
____4. Iti tao nga nasingpet maikita iti panagsasao ken panagcutcutina (11)
____5. Napigpigsa ti aramid ngem sao.(12)
____ 6. Ti aramid ti mangipakita ti kina siasinom.(43)
____7. Ti aramid a naimbag mangnamnama iti supapak.(16)
____ 8. Ti tao nga sao-sao pengan, ta aramid ti pagkikitaan. (55)
_____9. Awan ti pagladingitan, a dinto masupapacan.(66)
____10. Amin a dakes nga aramid agpul-lo. (25)
____11. Aramid saan a sa. (41)
____12. Ti aramid ti naimbag a tao,maipakitangto kadagiti kapututan ( 36*)
____ 13. Ti aramid nga naimbag isunto iti laglagipan ti tao intun matay (38*)
____14. Ti sao ket mapukaw ngem ti nasayat nga aramid isu iti agbatu (54*)
____15. Awan ti pagladingitan a dinto masupapacan ti pagragsacan (66)

4. Mangpili iti tallo nga pagsasao nga mangbukel ti, ania iti napintas a kaipapanan iti
biag mo .( Isurat iti numero laeng) ________________
5. Mangpili iti tallo nga pagsasao nga napintas nga aramid iti maysa a tao.
( Isurat iti numero laeng)__________________
6. Mangpili iti maysa nga kapipintasan nga pagsasao iti aramid ti maysa a tao.
( Isurat iti numero laeng)_______________