“Fiesta”: The Filipino Psychological Ethnography

By:

Pineda, Khyle

Salcedo, Jolessa Mie

Uy, Aiphrelle

Valencia, Raych Scarlette

Yap, Arthur John Dale

Yaun, Anna Dominique

 Abstract
The purpose of the study is to know the patterns of behavior of the people in fiesta

and the psychological underpinnings behind these. These study uses a qualitative approach

by means of an ethnographic method through natural observation, interviews and

documentations. This study is conducted in San Francisco, Camotes Island, Cebu

Philippines on March 16-19, 2019.

Eight major themes were identified from the analysis of the study; Manifestation of

Deep-Rooted Faith and Religiosity, Pre-fiesta behaviors, Presence of Arts in Festivals,

Participation of Diverse Age Groups, Tagay or Social Drinking, Music influencing

behavior (karaoke), Emerging Commercial and Trade Practices, Governance. This research

concluded that the fiesta is an indication of Cebuanos showing unique ways of being

involved and partake in the events to which different behaviors were manifested. These

behaviors reflect on how people respond to certain events that led the researchers to identify

ethnographic patterns of behavior. Interpersonal involvement resulted to a community

behavior that made the celebration possible. Thus, Filipinos view fiesta as significant to

the culture for it represents unity of people in a certain community.

 Chapter I

Introduction

Rationale

In the Philippines, one of the most well-known traditions is the celebration of

“fiestas”. Merriam-Webster dictionary defined “fiesta” as a festival, more specifically a

day in honor of a saint, which is being celebrated in Spain, Latin America, and the

Philippines. Although festival is a social phenomenon and event that almost all cultures

throughout the world celebrate (Luna, 2015), fiestas are only unique in these nations.

Nonetheless, fiestas have the elements and aspects of festivals. In fact, “fiesta” is the

Spanish word for festivity or party. Fiestas include the attractive rituals, lively music,

alluring choreography, dynamic entertainment, glamorous shows and of course the

dedication to which or whom the fiesta is for. Varieties of ways are being celebrated with

each fiesta, depending on the place, people and events.

Likewise, it is said the Filipinos have one of the greatest number of festivals or

“fiestas” among other countries (Lizares, 2016). Each province or local place in the

Philippines has its own way of commemorating fiestas. It cannot be denied that fiesta has

come to play an important role in the Filipino culture (Magpantay, et al., 2014) and even

became a culture in itself. According to Magpantay, et al. (2014), because of the influence

of the Spaniards to our religion, specifically bringing Catholicism, most Filipinos now

celebrate fiestas in honor of patron saints to show their gratitude and to ask for a healthy

and wealthy life especially for the abundance of their harvest. However, historical accounts

have traced back that fiestas have already existed in the country even before foreigners
arrived but for a different reason that is to honor the native’s pagan gods and goddesses

(Wendt, 1998).

Filipinos indeed love celebrating these events. The locals enjoy these occasions

especially those that are involved with music and dancing, food, and interesting sights

(Alba, 2009), and fiesta is the epitome of all these things. Moreover, fiestas can also serve

as a platform for all kinds of social interaction. People during fiestas can have big or small

get-togethers during the event (Lizares, 2016), especially that people from other places

visit the community to join the local fiesta. Thus, socialization happens during these times.

Among the islands of the Philippines, Cebu is one of the most competitive islands.

Though modernization has slowly on its way, still Cebu managed to preserve its culture.

Fiesta is one of the Cebuano culture that is being celebrated annually. Cebu has one of the

most colorful, jubilant, and world-renowned festivals in the Philippines. Cebu celebrates

different festivals in different towns and cities.

In Cebu, the most famous fiesta is the “Sinulog festival”. This festival is not only

known locally but also perhaps all throughout the Philippines. The Sinulog festival is a

celebration by the Cebuanos in honor of the Senior Sto. Niño that is being held every third

Sunday of January (Alba, 2009). It is one of the biggest events experienced in the country.

Millions of people from different places and countries gather to join the occasion. Aside

from Sinulog, the Cebuanos have many more fiestas in honor of their patron saints. Leah

(2008) has presented some of these fiestas namely: “Fiesta sa Gudalupe”, “Fiesta sa Lapu-

lapu”, “Fiesta sa Pitalo”, “Baliw-baliw”, “Manatawi” and many more. Each of these fiestas

have a patron saint to dedicate such event. Similar to the other Filipinos, it can be assumed

that Cebuanos are also fond of such merriment.

 However, there can be some disadvantages in the tradition of celebrating fiestas.

One of these is the financial stability of Filipinos (Alba, 2009). Hosting an event as big as

a fiesta can be very costly (Magpantay, et al., 2014) and for this reason, Filipinos tend to

lose a huge amount of money after spending it on fiestas. Moreover, another potential risk

is the issue of security. Filipinos are known to be hospitable and Lizares (2016) explained

how welcoming Filipinos are during fiestas. These are just some of the issues that may rise

up concerning fiesta.

Many studies, foreign and local, have been made about fiestas. Most researches are

all about the economic aspect of fiestas. In the Philippines, researchers have discussed

about the development of the country’s tourism through fiesta. One study from Magpantay,

et al. (2014) investigated the cultural and economic development of a certain community

in relation with fiesta. The study concluded that fiesta is a vital aspect of the community’s

culture and economy because of its great impact to the growth of its cultural tourism

(Magpantay, et al., 2014).

On the other hand, researchers from the field of anthropology also established to

studies that examined the socio-cultural context of fiestas. These studies may be the closest

ones to the field of psychology. However, there is still a huge gap in the knowledge of

psychology. Few studies have been made about fiestas in a psychological context. Thus,

information about the psychology of fiestas remains unstudied.

The present paper aims to uncover the psychological underpinnings involved in

fiestas. The researchers will pay close attention to how people interact with each other

during fiestas especially those of the hosts and visitors and attempt to describe and explain
the social behavior of people during fiesta celebration. This research will focus more on

the local fiestas in the Philippines, specifically in Cebu and of the Cebuanos.

Statement of the Problem

The goal of this study is to describe people’s psychological behavior during fiestas.

The study aims to investigate the patterns of behavior of people involved in fiestas and the

psychological underpinnings.

Philosophical Stance

Developmental Research Sequence Method (DSR Method) was founded by James

Spradley (Garrido, 2017). It is one of the three universal approaches, along with analytic

induction and constant comparative methods, in the field of qualitative research. According

to Garrido (2017), the DSR Method focuses on studies that utilize ethnographic designs

wherein researchers gather data through fieldwork. Subsequently, the information gathered

will be confirmed and analyzed through ethnographic interview. Garrido (2017) defined

ethnographic interview in the DSR method as a casual conversion between the researchers

and participants. Questions are asked in a natural way and the interviewers adapt to the

environment and circumstances. Ethnographic interview is flexible and interviewees are

free to explain their answers. However, it is not an open conversation and there are

limitations. It is important to stick to the topic and context. The DSR Method involves the
scientific processes of social interaction in a period through natural observation, interviews

and other techniques. Moreover, it utilizes both emic and etic perspectives. The emic

perspective is the insider’s view which means researchers will examine experiences,

feelings and behaviors in the perspective of the participants without imposing their own

framework (Harris, 1976). On the other hand, the etic perspective is the outsiders’ view

wherein participants’ behaviors will be interpreted in the researcher’s perspective through

observation, immersion and interviews (Harris, 1976). According to Harris (1976), rapport

is vital in this kind of approach.

Significance of the Study

The field of Psychology. The findings of this study will benefit the field of

psychology for the data gathered will aid in establishing and providing evidences for the

applied psychological theories and concepts found in fiestas especially that of Filipino

psychology.

The Future Researchers. This study can provide future researchers information

and guidance for identifying and developing psychological construct and variables for

future researches concerning the Filipino fiesta.

The Filipinos. The outcomes of this study can enable awareness to the Filipinos,

especially the Cebuanos, about their perception and behavior towards fiesta and its culture.

In addition, this paper can help the local people in preserving their cultures, traditions, and

values concerning the celebration of fiestas in the Philippines, specifically the local fiestas

in Cebu.
 The People in Camotes. This paper can help the local people in preserving their

cultures, traditions, and more importantly the patterns of behavior concerning the

celebration of the fiesta.

Scopes and Limitations of the Study

The study focuses on the psychological underpinnings of behavior in fiesta. The

study was conducted in Cebu, Philippines specifically in San Francisco, Camotes Island

within the timespan of four days from March 16, 2019, Saturday to March 19, 2019,

Wednesday. The researchers gathered the data through an immersion which comprises

natural observation, interviews and documentation.

The research is limited to Cebuano culture and tradition in which it may not reflect

the general Filipino culture. Also, this research may be influenced with the biases from the

pre knowledge and experiences of the fiesta of the researchers. Moreover, the researchers

were not able to participate the full month celebration of the fiesta and were not able to

attend an actual in-house salo-salo.

Definition of Terms

1.) Fiesta – A celebration in different areas in the Philippines mostly conducted in

honor to a saint.

2.) Psychological Underpinings – Psychological theories, ideas, concepts and/or

motives relating to the behavior of people in fiestas.

3.) Reactions – The behavior of people towards fiesta.

4.) Social Behavior – Patterns of behavior within the social interactions in fiestas.
 5.) Socialization – The act of exchanging thoughts and beliefs from one person to

another or more in fiestas.

6.) Tagay- social drinking; drinking through a sharing of glass

7.) Karaoke – a unique way that bonds Filipinos and a way of expressing oneself

Chapter II

Review of Related Literature

Festivals

Festivals are celebrations being experienced all over the world (Luna, 2015).

According to Magpantay, et al. (2014), a festival is an event that is usually presented by a

local community that shows the unique aspects of the said community, the individuality of

its people and the festival itself. As an event, a festival is a social phenomenon that nearly

all cultures celebrate (Luna, 2015). Festivals are celebrated in many ways in various

cultures and places. More often than not, festivals include celebratory music, colorful

dances, decorative and artistic rituals, delightful entertainment and glorious shows. In

addition, the locals themselves are not the only people who celebrate their own festivals

but there may also be visitors who join the festivity.

Likewise, because of its celebratory nature, festivals attract tourist and influence

the cultural and economic growth of the local community and its people (Gonzales, 2017).

Gonzales (2017) stated that festivals are like “products” that should be well thought of,

planned and recognized by its people for the promotion to entice local and international

tourists. Numerous studies have affirmed that festivals are one of the most contributors to
the progress and success of the tourism industry in a town, city, and even a country

(Magpantay, et al., 2014; Luna, 2015; Gonzales, 2017). Many factors can attract visitors

and foreigners to participate in festivals. According to Luna (2015), some of these factors

are the following: the interesting diversity and intensity of its choreography and dances and

artistic features, the essence of the event and it historical roots and the participation of the

natives. Tourists get a glimpse of local distinctiveness and experience their culture through

festivals (Luna, 2015). Festivals offer natives a way to display their talents, uniqueness as

a community, their artistry and their way of life in a single event. Thus, festivals can be

considered as a significant aspect to the cultural and economic development of a place and

community with their great effect to the growth of cultural tourism (Magpantay, et al.,

2014). Festivals can contribute to the fame and popularity of towns, cities and provinces.

Furthermore, Magpantay, et al. (2014) explained that community festivals can also

strengthen the traditions, values, and culture; and a successful festival can increase the

community spirit and pride of the inhabitants of that place.

Since festivals are universal, the Philippines is not an exception to celebrating these

events (Luna, 2015). In fact, according to Lizares (2016), the Philippines has one of the

most number of festivals or feasts to honor an occasion. The Filipinos celebrate “fiesta”,

the Spanish word for party or festivity, or “pista” in the dialect, as a national traditional

occasion (Alba, 2009).

Fiestas

According to the Merriam-Webster dictionary, “fiesta” can be defined as a festival;

specifically, a saint's day celebrated in Spain, Latin America, and the Philippines with

processions and dances. Festivals are celebrated all across the globe, but fiestas can
specifically be found in these three unique countries. This may be because “fiesta” is the

Spanish term for festivity or party; its roots can be traced back to Spain. Relating to this,

Latin America and the Philippines are two of the countries that Spain has colonized.

Although historically, Antonio Pigafetta, Miguel de Loarca and Pedro Chirino have

documented that Filipinos were already into celebratory feasts and festivals even before

the Spaniards and the religion Catholicism reached the country (Wendt, 1998; Alba, 2009).

These historians have recorded and noted that the early Filipinos already have their own

festivals and celebrations. They loved spectacles and rituals; they loved celebrating with

music and dancing. Additionally, they love showing off their talents and artistry. In relation

to this, one example of a secular festival by the natives in the Philippines is that of the

Maranao’s in which they celebrate the epic “Darangen” held with grandiose in Bembaran

(Alba, 2009). They worshipped pagan gods and goddesses and praised those people they

considered as heroes in a festive manner.

For this reason, when the Jesuit padres or priests arrived in the Philippines, they

organized festivals to promote the Catholic Church and Christianity to the locals (Wendt,

1998). They wanted to lure the Filipinos out, so they made use of festivals since the locals

were naturally drawn to celebratory feasts and grandeur. According to Wendt (1998), when

the Spaniards colonized the Philippines and gradually converted Filipinos to Christianity,

the fiestas that were held in the villages still welcomed and included pagan members and

Muslim ethnic groups. The purpose for this was to surpass and cover the pre-colonial

festival culture and customs and to inculcate Christianity into the minds of the unconverted

natives. Furthermore, the Spaniards used fiestas to lure common folk into worshipping

saints instead of their pagan gods thus resulting to most of the cities in the Philippines into
having their own patron saint (Wabe, 2017). Wendt (1998) explained how the missionaries

made a great effort to attract not only the local population but as well as the neighboring

people and widespsread regions using the spectacle of fiestas. Contrary to their approach

in Latin America, the Spaniards used a more peaceful strategy with their conquest in the

Philippines (Wendt, 1998). Instead of using military force, they utilized a less bloody way

in colonizing the country, fiestas included.

Moreover, fiestas were also utilized by the Spaniards to impose their colonial power

in the Philippines. Festivals were brought brought over even to the most remote places of

the country to guarantee communal conformity among the Filipinos (Wendt, 1998). Wendt

(1998) stated that the Spaniards legitimized their temporary colonial power through these

fiestas. National flags were displayed and decorated at the streets of the villages and towns

and music included national tunes to promote the Spanish nationality and authority. The

exposure of Spain’s chauvinism can influence the minds of the Filipinos and may convince

them more to conform to the Spaniard’s authority over the country.

On the other hand, Wendt (1998) also explained that the festivals paved a way for

the indegenious people to preserve and assert their culture. Amidst being in the Spanish

reign, the natives were able to uphold their rituals and practices through these festivities.

Fiestas did not only benefit the Spaniards but the Filipinos as well. Because of its diversity

and versatility, fiestas paved a way for the Filipinos to continue with their customs and

self-expression under the rule of the Spaniards.

After the Spaniards departed the Philippines, the locals continued to celebrate

festivals or fiestas (Wabe, 2017). Fiesta indeed made a great impact in the Philippines. It

is no surprise that until now it is being celebrated throughout the country. Magpantay, et
al. (2014) described fiesta as an essential fragment of the Filipino culture. Whatever phases

the people are in, fiesta will always be there. The influence of the Spaniards and

Catholicism made way for each city, province or barrio to have at least one local fesitival

or fiesta, now celebrated in honor of their patron saints (Magpantay, et al., 2014). The

Filipinos celebrate fiestas to show their gratitude to their patron saints, mostly for the

abundance of their harvest, the good health and wealth that were showered upon them.

Moreover, fiestas are also one of their methods to ask for blessings and guidance from their

patron. That may be one of the reasons why fiestas are widespread nationwide. Thus,

wherever visitors may go around the Philippines, they will likely encounter fiestas among

these places.

Filipinos love fiestas so much since they can be grounds for big and small get-

togethers and celebrations (Lizares, 2016). Along with these occasions and events is of

course the involvement of food (Lizares, 2016). According to Luna (2015), food is one

essential component of a community among many things. Likewise, Lizares (2016)

indicated that one of the most known and common food that is being served during fiestas

is the “lechon”, or roasted pig which visitors and tourists love. Additionally, Lizares (2016)

explained the Filipino hospitality. Before, it was common among homes in small towns

and municipalities to be opened to everyone, even visitors or foreign people. The common

folk would share their food and preparation to the people who were present around the

area. They greeted each other, partied together, feasted on the food, and shared moments

and memories during fiestas. The hosts happily welcomed those who join with the festivity.

However, Lizares (2016) pointed out that since time have changed; more risks were coming

to the community the increasing range of criminality and people who have ill-intentions,
the invitations to these fiestas became limited to close friends, family and relatives, and

specific guests. Although there are still communities who practice the former tradition and

still welcome visitors inside their houses. Nonetheless, fiestas are still very much alive in

the Philippines today. May it be big and grand festivals or small and simple ones, with

family members in private homes or everyone in the community. Even Filipinos who are

working overseas would return to the Philippines just to experience these events with their

family and friends (Lizares, 2016).

The influence of the Spaniards may have made our fiestas more of a religious event

since most of the Filipinos are Roman Catholics (Magpantay, et al., 2014) but religiosity

is not anymore the highlight of these fiestas (Wabe, 2017). According to Magpantay, et al.

(2014), feasts were originally to honor God or gods but nowadays, feast can simply mean

a large or elegant meal. Similarly, aside from the spiritual aspect, fiestas can also give

people a short break from their hardworking and busy lives with its liveliness and joyful

factor and the scrumptious meal a person can have with their loved ones. Furthermore,

Attala (2012) indicated that fiestas can now be a platform for various motives; the artistic

view, political and economic.

However, one downside of celebrating fiestas is the financial aspect of the

Filipinos. Fiestas are naturally extravagant and lavish. For this reason, fiestas can also be

costly. According to Magpantay, et al. (2014), hosting festivals can be very expensive.

Alba (2009) stated that it is not shock how most Filipinos disrupt their financial stabilities

after hosting such events. Albeit, it may be difficult for Filipinos to stop this kind of

tradition.
 On the other hand, respondents from one study stated that fiestas have positive

emotional impact on their lives (Magpantay, et al., 2014). They become more responsible

and develop their leadership skills through managing and working through these events.

Many organizations emerge from these fiestas and the people from the community would

have to fulfill their individual tasks and duties for them to have one successful event. That

is why communities participate in these fiestas. Loyola (2015) elaborated a variety of

reasons; he explained that people from local communities have their own reason,

perception, views when attending, and organizing fiestas. Some are expecting economic

means from the fiesta, while others join for political or cultural promotion and recognition.

It can be easy to promote political agenda during fiestas with the number of people a person

could interact with in the said event. In the same way, culture can spread fast during the

whole merriment. Magpantay, et al. (2014) pointed out how the government support these

events with all the benefit they can gain from them. Fiestas can help build their

communities, small provinces, villages, municipalities and “barangays”, and shape a good

image and reputation for those places. Ironically, what should have been a strategy to

attract locals now became a way for the locals to attract visitors and foreigners to their

places. Aside from the government and politicians, other organizations participate in fiestas

like schools and private sectors (Magpantay, et al., 2014).

Going back to the colonization of the Spaniards and the spread of Christianity in

the Philippines, the first province where they established their colony and religion was the

province of Cebu (Mansueto, 2012). Because of this, it is not a surprise that one of the

biggest festivals held in the Philippines is being celebrated in Cebu. The name of this

festival is “Sinulog” festival. Like the other festivals in the Philippines, the natives
originally celebrated Sinulog to worship their pagan gods (Sinulog.ph). However, when

Ferdinand Magellan arrived in Cebu, planted the first cross to symbolize Christianity and

presented the image of Sto. Niño, or the image of the child or baby Jesus, to the Cebuanos,

the essence of the Sinulog Festival. Nowadays, it is a well-known event wherein Cebuanos

rejoice in honor of Senior Sto. Niño. Cebuanos celebrate this event every third Sunday of

January (Alba, 2009). People can experience this spectacle once a year when they come

visit here in Cebu during that period.

Aside from the Sinulog Festival, there are also more fiestas celebrated in Cebu.

According to a study by Leah (2008), these religious fiestas and cultural festivals can boost

the culture, tradition and toursim industry of Cebu. Tourists are fascinated by these local

and community fiestas. In addition, the Cebuanos can practice their sense of faith and

Christianity since fiestas are one manner of showing reverence to their patron saints and

the Holy Child (Leah, 2008). Leah (2008) also expounded that fiestas strengthen the

identity of the Cebuanos as a group and also as individuals. They can show their talents

and unity as a community. Like most festivals or fiestas in the country, Cebuano families

and friends become reunited (Leah, 2008).

Furthermore, one important part of fiesta of festivals is of course the culture.

Festivals are attributed with revival and promotion of the local’s culture (Attala, 2012).

This is where and when tourists and visitors experience one’s place uniqueness and way of

life (Luna, 2015).

Culture
 Merriam-Webster dictionary defined culture as a set of shard attitudes, values,

goals, and practices that characterizes a society or organization. All communities have their

own culture. May it be in their socialization, the physical components, traditional principles

of a certain race, religion or even the smallest cluster of individuals (Zimmermann, 2017).

Examples of a culture of a community are there set of information, medium of

communication, spiritual orientation, food, habits, music, arts and literature.

As stated by Gonzales (2017), culture is a vital component of a communtiy for it is

the connection to the people in it. Because of this, it is important to preserve one’s culture

and traditions. Culture can be preserved through writing, oral tradition, tools, clothes,

photographs and any object that symbolizies a civilization or community (Gonzales, 2017).

It is essential for the people to protect their way of life because it can be representation for

their own individuality and uniqueness as a group. Though Gonzales (2017) explained that

this might be a difficult thing to do. Across the world are variety of cultures, it is passed

on from one generation to another. Morover, persons from different places cultures and

may meet and share each other’s customs and traditions. Hence, protecting the old

traditions while also aiming to respect and honor new ones can cause a stress to cultural

preservation (Gonzales, 2017). People are still in debate in the face of modernization and

globalization, arguing over preserving traditional or local culture or gradually adapting to

the changes in the world (Crespi-Vallbona & Richards, 2007).

In connection with this, fiesta is an event that may help the people for cultural

preservation. People from different communities would gather in one occasion through

festivals or fiesta thus being able to share and impart their own culture to the event and to

the locals as well. Crespi-Vallbona & Richards (2007) described fiestas and festivals as
arenas of discourse that allows persons to communicate with one another about their

opinions and perspective on their own and the local’s culture, socialization and

relationships, and as well as political issues. Diversity and uniqueness are experienced at

the same time by tourists during festivals (Luna, 2015). Gonzales (2017) also affirmed that

festivals give the natives and locals a chance to give out their knowledge and experiences,

and of course, culture. Aside from that, visitors of fiestas and festivals can also help and

support the economy of the place (Hugo & Lacher, 2014).

Likewise, Filipinos also have their own culture and an important part of this is

fiesta. Part of every Filipino is the fiesta. One study by Geuvarra, Gatchalian, & Tiatco

(2014) was made about the culture of fiesta. The researchers used the dialect term of the

word fiesta that is “pista”. They stated that communities could become more open during

pista because of its gradual or drastic strange changes because of its multicultural

manifestation. Display of similarities and belongingness, intimate relationships and

hospitality is being depicted in the history of pista. Intimate relationships and bonding

among community members and between the hosts and tourists is acknowledged in every

pista or fiesta. Geuvarra, Gatchalian, & Tiatco (2014) said that there are influences

observable during pista from other countries aside Spain. They stated that there are also

influences from the Americans. Given the history of the Philippines, this is understandable

for many countries and foreigners have conquered, ruled or just visited and did business in

the country.

Geuvarra, Gatchalian, & Tiatco (2014) also stated some examples of activities

during the celebration of fiesta. Since Filipinos love having fun and enjoying, the examples

that can be shown during pista is fair or “perya” in dialect, pageants, singing competitions,
musical concerts, and varitey shows. There are also choreographed dances and of course,

the literal feast or meal that the Filipinos share during the occasion. It is undeniable that

this event is colorful and full of joyous moments and memories that are shared by everyone.

Tournaments and contests are also rampant during these events. Filipinos are really fond

of basketball that may be the reason why fiesta committees of the municipal governments

in some areas often organize what locals call “paliga” or inter-barangay basketball

tournaments (Geuvarra, Gatchalian, & Tiatco, 2014). This is one example of the American

influence the Philippines.

Of course, a procession of holiness is being projected in every pista (Geuvarra,

Gatchalian, & Tiatco, 2014). This can portray the influences of the friars and Spaniards to

the Filipino people. The researchers stated that a festivity may be led by the State or Church

or not. Celebrating with the municipal or local government taking the lead, a celebration

of an individual’s birthday, martyrdom or heroic acts, or simply the Roman Catholic

mandated feast day of a community’s patron saint can act as a community gathering during

a pista (Geuvarra, Gatchalian, & Tiatco, 2014).

One tradition that Geuvarra, Gatchalian, & Tiatco (2014) noted in every pista is

that tables should not be allowed to become empty until the celebration is over. Likewise,

provinces in the Philippines are more traditional as they illustrate Filipino hospitality at its

best and provide games and activities to all the people (Visit Pinas, 2008). This can be

viewed as their way of showing thanksgiving. Since the residents received a lot of blessings

during their bountiful year, they share a part of these graces to other people to manifest

their gratitude. Morever, there are instances when barangays collaborate with one another

in their celebration. This falls as a two-day celebration, the “viesperas”, or the day before,
in one barangay falls on the fiesta proper in a another barangay usually happens in every

fiesta (Visit Pinas, 2008).

A helpful view of genuineness differs from the residents to visitors. While residents

are more inclined to the cultural and social references, visitors on the other hand engage to

their enjoyment of the event and experience of difference (Richards & Greg, 2007).

Festivals can be viewed as public celebration, unique tours attractions and as destination

image-makers (Getz D. A., 2010). This suggests how powerful fiestas and festivals can be

since it includes different kinds of relationships, connections, opportunities and potential

(Attala, 2012). Spectators and performers anticipate expectations of relaxing and

spectacular beauty, perfection and awe-inspiring escape from their daily life and activities

through fiestas. Organizers may differ in their agenda, from asserting influence and power

to economic and social benefits (Attala, 2012). Thus, diversity, veriety, versalitility and the

mixing and matching of different performance activities, the jumble between the secular

and the sacred, and the hospitality from both familiar and strangers as guests is a cultural

openness in every pista (Geuvarra, Gatchalian, & Tiatco, 2014). New cultures arise from

fiesta and fiesta in itself became a culture.

Talking about culture, one of the most important things related to it is ethnography.

According to Cambridge dictionary, ethnography is the scientific description of the culture

of a society by someone who has lived in it. Another definition is that enthography is the

recording and analysis of a culture or society, usually based on participant-observation and

resulting in a written account of a people, place or institution (Coleman & Simpson, n.d.).

This study usually involves immersion of one distinct person into another culture to really

know the depth and meaning of their way of life and traditions. Researchers are more likely
to experience firsthand what their subjects are experiencing. People would have to visit the

place they want to study or inquire about and live their among its residents for awhile. The

researchers would be given a chance to experience from the tiniest bit of their practice like

how they eat their food and dine with visitors to the most grand events and traditions; for

this case festivals.

Fesitvals could pave way to communication hence organizations, negotiations and

tests of new forms of dialogues are created which make the new social reality meaningful

(Picard & Robinson, 2006). Socializations can be evident during festivals. New

relationships are built among hosts and visitors and existing relationships strengthen.

Socialization

Socialization is defined as the process of learning where individuals adjust and

adapt to a group (or society) and conform to the group’s principles and ideals (The Editors

of Encyclopaedia Britannica, 2018). Most social scientists describe socialization as

essential since it represents the journey of an individual throughout their life and is centered

on the behaviour, beliefs, and actions of adults as well as of children (The Editors of

Encyclopaedia Britannica, 2018).

There are many types of socialization. Crisogen (2015) stated them as follows:

primary socialization and secondary socialization (and continues), positive or negative

socialization, formal or informal socialization, anticipatory or adaptive socialization,

associative or institutional socialization. These types depend on criteria and in the context

that they are being used. Primary socialization may be linked to the family for they are the

first people that an individual gets to interact with (Crisogen, 2015). Crisogen (2015)
described secondary socialization as the factors that can affect the individual or the child

aside from their homes and families. This may include the neighborhood, school, friends

and the community as a whole where that child grows up in and mature into an adult.

Meanwhile, positive socialization is the conformity of an individual within one’s

community and society, their customs, traditions, practices and principles (Crisogen, 2015).

In contrast, negative socialization is the opposition of one’s perception against society.

Subculture groups often manifest this kind of behaviors and attitude. Anti-social behavior

is usually displayed by the individuals involved in this kind of socialization (Crisogen,

2015). Next, Crisogen (2015) described adaptive socialization as the capabilities and

potential of a person to be able to adapt and adjust to different kinds of social situations

and newfound relationships. Following is anticipatory socialization that is how people

would prepare for a new role in the community or an incoming change in their social lives

(Crisogen, 2015). Then the researcher described formal socialization that can be linked

institutions, organizations, bodies, groupings officially recognized prescribing precise

objectives, rules, duties, privileges and obligations. Contrary to this is informal situation

that is described as a socialization of an individual attributed to their personal life and not

to any formal groups or organizations. Then there is associative socialization that means

an agreement between group members (Crisogen, 2015). Moreover, according to Crisogen

(2015) another type of socialization is institutional socialization that mostly comes from

rules and regulations, laws and domination of legitimate power. Furthermore, the

researcher explained about gender socialization. This type of socialization can be rooted to

gender roles and stereotypes since this encompasses the learning of a developing child

about how to interact with certain genders. On the other hand, there is professional
socialization which is mostly seen in the workplace where people strengthen and

understand the kind of interaction they can have with their team members, colleagues, or

bosses or subordinates (Crisogen, 2015). Additionally, conjugal socialization is a module

of socialization that is particularly for family status: the status of wife, husband status,

status of son, grandfather status etc (Crisogen, 2015). In addition, another type is repressive

socialization. Crisogen (2015) described this as a socialization that is being practiced

because of constraints, limitations and restrictions. Respect, submission and conformity for

figures in authority and external controls. Supervision plays a vital role in this type of

socialization since it can be a key determination for the individual’s behavior and attitude

in this situation. Lastly, participatory socialization is inclined towards an individual’s

participation in social situations and occurrences (Crisogen, 2015).

Indeed, there are many types of socialization and if not all, most of these can be

witnessed and experienced during festivals especially big ones. Humans are social animals

and interaction plays an important role for surviving. It can be assumed that that may be

one of the reasons why people are fond of having festivals since it is a grand social

gathering. Although each individual has their own motivation in joining these celebrations.

Motivation

Motive. An internal factor that arouses, directs, and integrates a person’s behavior

(Iso-Ahola, 1980) A choice to go to a festival is a directed motion which is triggered with

the aid of a wish to meet a need. Although they are solely one of more than one variable

that explain behavior (others would consist of learning, cultural conditioning, social

influences, and perceptions), motives are the beginning factor that launches the choice

process. This multiplicity can also manifest at both the individual and the aggregate stages
of analysis. At the individual level, a visitor may have several one of a kind wishes which

he/she desires to satisfy through a competition visit. For example, a want to have

interaction with the family, often inhibited via the unbiased moves of individual

participants in the domestic environment, may be accompanied by using a want for cultural

enrichment.

In Philippine setting, fiesta or festival brings up family members and relatives, it is

during this time, apart from holidays the members were gathered and reunited. These may

additionally be facilitated by way of one of kind elements in the package of choices which

constitutes a festival. At the aggregate level of analysis, different visitors may engage in

the equal package element and derive one of a kind benefits from the experience. Thus, for

some, eating local’s food may additionally be a capacity of experiencing a cultural

tradition, while for others it can also be a capacity of facilitating inter- or intra-group

socialization.

According to (McKay, 1997) there are three reasons for investing effort into higher

understanding the reasons of fiesta and /or festival visitors. First were the offers or benefits

they get. It is an advertising truism that human beings do now not buy products or services,

they purchase the expectation of benefits which satisfy a need.

Here in the Philippines, it is during fiesta when one can use the dept of gratitude of

the other person. According to (Kaut, 1961) utang na loob became convenient in

perpetuating the colonial popularity of the Filipino mind. For Enriquez (Enriquez, 1975),

reciprocity keeps the image of colonizer as benefactor. When utang na loob is looked at in

the Filipino context, it becomes not “debt of gratitude” however “gratitude / human

solidarity.” It is not a big a burden as “debt” is due to the fact in the Filipino culture of
interpersonal relations, there is always the possibility to return a favor. It is no longer

compulsory in the immediately future; it should be fulfilled in the subsequent generation.

For example, when one attends a fiesta celebration it is becoming a habit of showing an act

of gratitude by inviting him back.

A second reason to understand the motives lies is their close relationship with

satisfaction. Motives occur or triggered before the experience therefore followed by

satisfaction. Most festivals draw from a distinctly local area, so their persevered viability

is likely to be established on a high level of repeat visitation.

Sinulog Festival is a traditional celebration in Cebu City held every third Sunday

of January to honor the Santo Niño (Child Jesus). The most-awaited feature, nevertheless,

is the Sinulog Grand Parade which was held on the 15th day of January. (Sinulog.ph,

Philippine Daily Inquirer, n.d.). Basically, the festival is done by a dance ritual, in which

it tells the story of the Filipino people’s pagan past and their acceptance of Christianity.

During Fiesta of Senior Santo Niño, devotees and visitors (both local and international)

tend to revisit and participate to the festival the following year with high expectation of the

outcome of the festival. There are different reasons why many people want to participate

in this festival.

In Filipino Psychology, it is one example that shows one of Filipino characteristics

which is pagkarelihiyoso(religiosity) (Cipres-Ortega, July 10,1997). Yabut stated that

Filipinos are known to be religious and religiosity is commonly associated with spirituality,

spirituality is a phenomenological or personal experience, and this refers to the relationship

of the self to a higher being or to other people (Yabut, 2013). Fiestas are associated with a

community’s Saint or Patron. The locals or community celebrated as a way of showing

faith and gratitude. It is more likely a thanksgiving for having a good year and protection

of land.

Another thing that the people are looking forward to festivals or fiestas are the urge

to socialize and personal reasons. After all, a fiesta is a special time with families, friends,

a time for fellowship, food, drinks and lots of activities. There was no month when the

country doesn’t celebrate a fiesta. Every month of every town and cities celebrated fiesta,

one after another. Sometimes, the people are busy for weeks making ready for them. It is

surprising, that even these dealing with many troubles in their everyday life, they set them

aside and take part in the festivities. It is the time when people get away from problems,

relax and be happy. Like Sinulog festival where most people wait for them to have a

temporary escape and fulfillment of their temporary freedom and is shown in different

ways: unlimited parties, drinking alcohols and beverages, joining concerts or by getting

wasted. On the other hand, it is a time when you fulfill the 9 straight days of going to

Basilica Minor De Santo Niño to join the mass for it is said that fulfilling it your wish or

prayer will be granted. If wants are fulfilled, then satisfaction will result (McKay, 1997).

Finally, identifying and prioritizing motives is a key ingredient in understanding

visitors’ decision processes (McKay, 1997). He explains that there is a dynamic process of

internal psychological factors that generates state of tension or disequilibrium among

individuals. Meaning this inner needs and disequilibrium leads to action that restore the

equilibrium through satisfying the need (Crompton, 1979). Nevertheless, this

conceptualization was later refined and replaced by the notion of an optimal level of

arousal. According to (Iso-Ahola, 1980): “Today psychologists generally agree that a

search for some optimum level of arousal or general stimulation underlies most
psychological motives.” This states that people are seeking neither an absence nor an

excess of stimulation, however as a substitute a most appropriate level. Meaning, the

person seeks out the level of stimulation that is best for him. (Getz, 1991) implies that the

basic needs, greatly influenced by Abraham Maslow’s Five Categories on Hierarchy of

Needs ( Of Needs of Abraham Maslow) can be classified into three categories: physical,

personal, interpersonal or social. (Getz, 1991) concluded that there are five motivational

domains for festival visitors: escape, excitement/thrills, socialization, event novelty and

bringing togetherness in a family. The escape-seeking dichotomy and the push-pull

elements conceptual frameworks had been used to pick out causes which influenced site

visitors to go to occasions at a festival (Iso-Ahola, 1980). These two frameworks had been

used to information development of an instrument to measure motives. The sample

participated in events that have been categorized into one of 5 categories. The extent to

which the perceived relevance of explanations changed throughout distinct kinds of

activities used to be assessed. Six intent domains emerged: cultural exploration,

novelty/regression, recover equilibrium, known group socialization, external

interaction/socialization, and gregariousness. These had been generally regular with the

guiding push factors framework and tested the utility of the escape-seeking dichotomy. The

study considered that seeking aside from escaping force was appropriate. Meaning if

people wanted to do nothing or relax, then it is unlikely that they would be visiting a festival

(Cromptom, 1997).

As stated above, there are different reasons or motivators why people will more

likely to attend a festival. Celebrating fiesta or festival is also another way of showing

Filipino trait, Lynch identified this as pakikisama meaning smooth interpersonal relation
(Lynch, 1973). Socializing and going along with a group or conformity. For example,

during Sinulog Festival, there is a procession of Santo Niño and the Blessed Virgin Mary,

during this time the people seems to be communicating by thoughts for they know where

to go, what to do and it shows the solemnity of the event. Even visitors although not all,

from other countries conform with the theme and standards of the festivals, from the

clothing to participating the cultural dance. Aside from that, another trait that filipino

uniquely have are Pakikipagkapwa means to treat the other person as fellow human being,

pakikitungo meaning to join or participate, pakikibagay, meaning in conformity with/in

accord with) and pakikisangkot meaning getting involved (Enriquez, 1975).

Fiestas and festivals do not just enhance one’s own sake but also for massive socio-

cultural effect. Festivals are an important discipline inside match tourism industry and have

increased tremendously in the previous many years and come to be one of the fastest

developing sectors. Getz (1991) defined festival as themed public celebrations which were

held generally and annually in the same place or held periodically in specific locations.

Festivals provide unique opportunities for visitors to take part in a distinct journey from

day-to-day life (Getz, 2010). Festival organizers celebrate their way of life and lifestyle,

while they share a variety of experiences with neighborhood and outdoor visitors like

having visitors and tourists across country. At the same time, festivals and fiestas enhances,

promotes and preserve the cultures, when festivals become local traditions after many years

of celebration (Yolal, 2009). They provide an appropriate and periodic time for people to

come collectively and have fun. Nowadays, large cities and small communities each have

venues and amenities to promote various festivals each year. Festivals have improved

dramatically in numbers, additionally inclusive of size, number of visitors, and

stakeholders over the previous few years and nonetheless continue to do so (Yolal, 2009).

For example, the government are preparing to have numerous visitors compared to

previous years, so they enhance the place, and the program to welcome visitors.

Filipinos are known to be hospitable, wanting the people/visitors to have the best

accommodation as possible. In this way, the country’s tourism is expected to rise thus other

countries recognize the Philippines more. Also, through this festivals and fiestas, Filipino

identity was developed. The Philippines has so many festivals: there are town fiestas

celebrating basis days, customer saints and a mixture of both. Fiestas end up necessary

avenues for inventive engagement. As artistic ventures mainly in the Philippine

countryside are continually trying in venues for creative engagement, it is in these

convergences that the artists discover their audience.

Also, before the coming of the Spaniards, Filipinos practiced animism, or the

worship of spirits, which worried performing ceremonies meant to appease malevolent

spirits. These spirits are believed to manage components of human life, such as health,

wealth, family, and subsistence. To ward off misfortunes and gratify these spirits, ritual

choices are usually made by the locals. Catholic missionaries who arrived alongside with

the Spaniards created fiestas to regularly persuade the populace to convert to the Roman

Catholic faith.

Today, the Philippines is the solely predominantly Christian country in all of Asia.

The practices taught by the Spanish clergy have merged well with indigenous ritual

practices and carried over to this day. Philippine festivals are celebrations to categorical

gratitude for a precise harvest in honor of the town’s buyer saint. Filipinos, mainly those
residing in provincial areas, go all out to celebrate this festivity to warranty alleviation in

the coming year, believing that the better they spend, the greater returns they will obtain.

For many Filipinos, fiestas are important due to the fact of the magnificent strength

of the saints. It is believed that the saints are accountable for all the desirable fortune and

desire one receives. More than that, it is also for the duration of this time that the locals get

to have a good time their tradition and traditions that are passed on to the next generation.

Fiestas mirror Filipino religion and faith, which are the most critical section of society.

Nowadays, however, a distinguishing cultural component that is unique to the community

is favored as a central difficulty for many celebrations.

Chapter III

Research Methodology

Research Design

The purpose of this study is to know the patterns of behavior of people during

fiestas. This study was conducted using the qualitative approach, specifically ethnographic
design since it seeks real life examples to understand the phenomena of interest from the

participant's standpoint. Ethnographic design studies people in a natural setting in which it

captures or involves socialization and understanding on the patterns of behavior of people

in an activity. Moreover, the researchers immersed themselves during the Soli-Soli festival

in San Francisco, Camotes and utilized non-structured interviews in collecting data from

the research respondents to uncover the ethnology of fiestas in Cebu.

Research Environment

In connection to the availability and convenience of the researchers, this research

was conducted in San Francisco, Camotes, Cebu. Data was gathered during the Soli-Soli

festival held on 18th and 19th day of March. The researchers engaged themselves to all

activities related to the celebration, from the preparation until the event itself.

Soli-Soli Festival - is festival that is held in honor of the town’s patron saint, Saint

Joseph and is named after the growing grasses that thrived in the area. It is Sinulog-inspired

which has both street dancing and ritual but are based on storylines on the arrival of St.

Joseph’s image in San Francisco, the town’s Christianization, and the legend of Lake

Danao (2010).

Research Instrument
The present study is a qualitative approach, thus one of the aspects of the study is a

one-on-one interview as the main tool to gather data. An in-depth interview guide was used

to uncover the respondent’s experience of the celebration. Interview is a conversation or a

formal meeting at which someone is asked questions in order to find out if they are suitable

for a course of study. Since it is qualitative, open-ended questions was asked by the
researchers. One of the most important components of a research design is the research

instruments because they gather or collect data information. Moreover, the instruments

used during the data gathering are the use of cameras, smartphones, notepads, ballpoint

pens, laptops, and recorders. The researchers transcribed the entire recorded interview and

analyzes the data being gathered.

Research Participants

This study uses a qualitative approach by means of an ethnographic method through

natural observation, interviews and documentations.The participants of this research

include those people attending the celebration of the Soli-Soli festival in San Francisco,

Camotes. The participants are 18 to 72 years old in any gender. Moreover, they were

randomly selected regardless of their social class, upbringing, financial and educational

background.

Data Gathering Procedure

1. Immersion.

With a proper consent and ethical considerations, the researchers fully participated

in the fiesta to observe and experience the celebration firsthand. The immersion happened

within a duration of 4 days; a day before the festival, during the Soli-Soli festival then the

visperas and finally the actual fiesta. The researchers participated in the activities held in

fiestas and observed the patterns of behaviors manifested by the people involved in the
fiesta. Researchers recorded notes during the observation that allowed them to describe the

activities, the event, and the people. Upon completion, researchers slowly withdrew from

the site.

2. Interviews.

Upon immersion, the researchers conducted a follow up interview with the

participants in any case that the researchers had questions and clarifications that needs

confirmation upon the observed pattern of behavior or conduct.

A researcher /interviewer together with the (recorder and encoder) was present in

conducting the interviews. With proper consent of the interviewee, a recorder was given

to emphasize and for clarification to avoid misleading information. The researcher selected

the appropriate method for addressing the needs of doing the interview. During the process,

proper attention to the consistency in the responses of the participants was given. In this

way, saturation was acquired.

3. Documentation.

The involvement of the fiesta allowed the researchers to document the significant

patterns of behavior during the Soli-Soli festival through photographs and videos.

4. Transcription and Encoding.

After the immersion, the information that was gathered by the researchers was

transcribed by the use of theming, meaning all the data that was collected was clustered or
arranged relatively. All the perceived data and interviews will be transcribed as well as the

audio recorded information.

Data Analysis

The study was analyzed using thematic analysis to identify patterns of meaning

across a dataset that provide an answer to the research question being addressed. Patterns

were identified through a rigorous process of data familiarization, data coding, and theme

development and revision. Thematic analysis “a method for identifying, analyzing and

reporting patterns within data” (Braun and Clarke, 2006).

Thematic analysis is appropriate for this study because it allows the researchers to

present a wide range of data. The process shows the interpretations of themes are supported

by data. It also helps the researcher to identify emerging themes and related or contrasting

ideas which could be significant. Additionally, it paves way to deeper understanding

through thorough analysis and evaluation.

The approach to thematic analysis that the researchers used involves a six-phase

process:

1. Familiarization with the data: This phase involves reading and re-reading the

data, to fully understand and intimately familiar with all the ideas accumulated.

2. Coding: This phase involves creating brief labels that will identify and highlight

important information of the data that might be relevant to answering the

research objective. It involves bracketing all the data gathered, and after that,

assessing all the codes and all relevant data extracted, ready for the next stage.
 3. Searching for themes: In this phase the researchers will evaluate all the created

codes to identify significant potential themes. It will also include categorizing

similar codes to form a broader pattern and start reviewing.

4. Reviewing themes: This phase involves checking all the potential themes, to

evaluate data significant in answering the research objective. In this phase,

themes are typically refined, which sometimes involves them being split,

combined, or discarded.

5. Defining and naming themes: This phase involves focusing and developing a

detailed analysis of each theme. It also involves deciding on a comprehensive

name for each theme.

6. Writing up: This final phase involves fusing together the analytic narrative and

data extracts to arrive into a final theme. The researchers shall objectify the

validity of the selected themes by determining the story that it conveys in

relation to the entire research.

To avoid biases and judgments of values and interests, the researchers explicitly

acknowledged themselves that their opinions and observations were taken into account in

the data presentation. To fully acknowledge the tools of data analysis, every researcher had

their individual journals in which the data collected from these was included in the process.

This research will be very helpful to assess the behavioral trend of the people who

celebrate fiestas and look at the current trend of it making a craze.

 Chapter IV

Results and Discussions

History

Every community that celebrates fiestas has its own way of commemorating them

(Lizares, 2016). In San Francisco, Camotes, their fiesta is in honor of their patron saint,

Saint Joseph and as well as a thanksgiving to a plant called “Soli-Soli”. Soli-Soli is a type

of grass that greatly helped the residence of Camotes with their livelihood. It is being

weaved into a mat used especially for sleeping, or as what the Cebuano’s call a “banig”

(hand woven mat) in which the locals sell among themselves and to visitors thus becoming

a source of family income.

Photograph 1 Actual Soli-Soli Plant

 Photograph 2 Paraphernalia used to weave "banig"

There’s a widespread legend regarding the abundance of Soli-Soli in their place

and it is called the Legend of Lake Danao. Lake Danao is the largest lake in Visayas that’s

home to a lot of plants and animals. It is located at the northern part of the island and is a

popular tourist attraction. Most importantly though, it is where the Soli-Soli plant can be

richly found. The locals believe of this legend about how the lake was formed, the Legend

of Lake Danao. The legend says that the lake originated from a couple, Insiong and Insiang,

who were always arguing that their biggest fight summoned thunder and heavy rain that,

filled the space between them resulting into now the Lake Danao. After this event, birds

came and fertilized the land surrounding the lake that produced the growth of the Soli-Soli

plant. It is said that the celebration of the festival started in their town in the year 2002.

Manifestation of Deep Rooted Faith and Religiosity

Originally, fiestas were celebrated in honor of the indigenous people’s pagan gods

and goddesses (Wendt, 1998). However, fiestas became associated to the religion of the

Roman Catholic when the Spaniards came to the Philippines and influenced the early

Filipinos into adapting and accepting Roman Catholicism as the Filipino’s religion

(Magpantay, et al., 2014). Because of the Spaniard’s influence, fiestas are now being
celebrated in honor of Catholic saints which serve as patrons to specific places and

communities in the Philippines to show gratitude and pray for blessings (Magpantay, et al.,

2014). Amidst the changes made, Wendt (1998) stated that the villages still accepted pagan

members and Muslims during fiestas; and fiestas even made way for indigenous people in

preserving their culture. Fiestas became a way for the natives to continue with their self-

expression, rituals and customs while applying the new rites, rituals and ceremonies

brought by the Spaniards. Ever since, religiosity has dominated the celebration of fiestas

and has always been its essence.

It is shown in Filipino psychology that one characterisitc of Filipinos is

pagkarelihiyoso [religiosity] (Cipres-Ortega, 1997). The Filipinos are known to be

religious and this religiosity is connected with spirituality (Yabut, 2013). Yabut (2013)

explained that spritiruality is a personal experience that denotes the relationship between

an individual to a deity or other beings.

This religiosity is present in the event of the Soli-Soli festival in San Francisco,

Camotes for they commemorate their fiesta in honor of St. Joseph and to give thanksgiving

to the Soli-Soli plant which is the main reason for their prosperous livelihood. Dedicating

the fiesta to St. Joseph is one of the influences from the Spaniards to the Filipinos.

According to Jocano (1966), Christians believe that in order to have a good relationship

with God, their prayers must go through a mediator for them to reach God himself. These

mediators are the saints whom Christians perceive as the ones who can communicate well

to God regarding their requests such as asking to recover lost things, their good health,

having a safe voyage and good harvest and a lot more (Jocano, 1966). In this case, the

people’s mediator is St. Joseph whom they ask for the prosperity of their land. They are
also thanking him for the abundance of the Soli-Soli plant that is of great help to the

people’s wealth. An example of this religious practice observed during the fiesta was the

jingle being played for hours in the plaza on the day of the dance festival. It was played on

repeat while the people was still preparing for the dance parade. The lyrics that were

repeated all throughout the song states that:

“Soli-Soli, magkahi-usa.

Soli-Soli, mag ambahan.

Soli-Soli, magpakabuhi.

Soli-Soli, magpasalamat.

Manayawkitaog mag ambahan, mag amposaatongsimbahan.

Viva senior, viva senior, viva senior San Jose.”

[Soli-Soli, let’s unite.

Soli-Soli, let’s gather.

Soli-Soli, let’s live.

Soli-Soli, let’s give thanks.

Let’s dance and let’s gather, let’s pray in our church.

Long live, long live, long live St. Joseph.]

The highlight of the song is giving thanks to the Soli-Soli plant and to St. Joseph. The song

calls out to the people to be thankful and to pray in the church which is an indication of
their faith for the Christian beliefs consider prayer as an act that deepens their faithfulness

(BBC, 2019). This implies that the people are associating the widespread growth of the

Soli-Soli grass to their patron who serves as the mediator of their appeal for a wealthy land

towards God.

Photograph 3 Snr. San. Jose found in the fiestas official logo

This also suggests that the locals are upholding the diverse rituals and religious

beliefs that came from the early Filipinos or natives who already celebrated festivals to

honor their pagan gods and goddesses before the colonization (Wendt, 1998), and from the

Spaniards who replaced these pagan gods and goddesses into saints to inculcate

Christianity into the native’s minds and living without eradicating their original traditions

and using violence. Jocano (1966) stated that farmers do not conceive saint as canonized

personalities by the Church but as supernatural beings similar to what the native Filipino’s

believed in; such as those of environmental spirits. The people ask the saints to fulfill what

they need through novenas, prayers inside churches and homes in a period of time and most

especially during festivals (Jocano, 1966). The early Filipino’s pagan gods and goddesses

were considered as their heroes and was celebrated in a joyful manner (Alba, 2009) which

then what became of the saints when the Spaniards established them as a replacement of

those gods and goddesses. The community considers St. Joseph as their mediator and hero;
and the Soli-Soli festival is a plea to him for more prosperity and abundance to come to the

community.

Photograph 4 Carriage/Karo of their patron saint, Snr. San. Jose

Another practice that was perpetuated during the festival was when the old people

and adults with their children attended the mass that was held on March 19, the day of the

fiesta. The Mass, also known as the celebration of Eucharist, is the heart of Christianity,

specifically the Catholic Church (Roche, 2015). The participation of the locals in the mass

preceded in the St. Joseph parish entails how devoted they are to being a Roman Catholic.

Participating in the mass is giving importance to their identity as Catholics for it is the

center and the very core of the Catholic faith (Roche, 2015). According to Guéranger

(1885), the mass is the summary of rubrics and prayers that follows an order and is always
present during the Church’s feasts, or as what it is called in the Philippines: fiesta. The

residents gave value to attending the mass for it is a vital part of their belief.

Photograph 5 Locals attending a holy mass

In the religious aspect, fiesta can be interpreted as the people’s way of thanksgiving

and asking. The Soli-Soli festival is a thanksgiving dedicated to St. Joseph for the good

health and wealth of the residents of San Francisco, Camotes. Moreover, through their

activities during the festival, they also ask for the continuous growth and success of their

community and the protection and security of their land.

Pre-fiesta behaviors

There are distinctive sorts of fiesta are either religious, national, or occasional.

Masses, novenas, fabulous motorcades, excellence expos, parades, and numerous different

exercises are set up for this extraordinary day that unites the people towards same goal.

Regularly, fiestas attract numerous kinds of visitors and “balikbayans” (a Filipino visiting

or returning to the country after a long time) and participate in the event (Philippines,

2016). People from different communities would gather in one occasion through festivals
or fiesta thus being able to share and impart their own culture to the event and to the locals

as well.

In fiestas, an indication that there is an upcoming fiesta was hanging banderitas

(hanging decorations). Banderitas are fiesta banners hanged in every street that symbolizes

a happy celebration of festival in the Philippines and considered as an important traditional

and ornamental symbol (Nada, 2018). Banderitas were hanged only during fiestas in which

it channels an appreciation to Filipino colonial art. Typically, these are short-lived, created

only for this specific occasion and removed after the fiesta is done. A town celebrating a

fiesta marks its entrance and its main thoroughfares with banderitas hanged up and music

being played (Robertson, 1969).

On the first day of the immersion, banderitas were observed in the town of San

Francisco, an indication that fiesta is on the way. Aside from that, their unique festival song

can be heard as the researchers were roaming around the place. It was their Soli-Soli Song

that was blasted in the speakers of the plaza while people waited for the anticipated dance

parade. At the center of the town, commerce was abundant, more stalls of different varieties

were present in the town, hanging of banderitas and music playing were viewed as an

evident of the physical manifestations of the people’s preparation for the fiesta.
 Photograph 6 Banderitas hanged at the center of the town

Meanwhile, the pre-fiesta behaviors is manifestation of psychological

preparedness, the term for an individual’s ability to develop methods that can help them in

reacting to situations in a rational and more confident manner (Gupta, Singh, & Malik,

2016). Psychological preparedness consists of seven facets: concern, anticipation, arousal,

feeling, intentions, decision-making and management of one’s thought feeling and action

(Reser & Morrissey, 2009).

The first facet is concern or the person’s interest to the incoming situation (Gupta,

Singh, & Malik, 2016). The locals and visitors have this concern or interest in the fiesta for

they go into town to witness the activities being held. On the day for the dance parade and

presentations, people present in the plaza were very excited to see the parade of all the

contingents with their festival queens. Mass was also held in honor their patron saint, Snr.

San. Jose. People from different parts of the town, or as they call “pundok” (a group or a

number of entities considered as a unit) intended to go see the festival to support their

candidates and pundoks. Vehicles that were seen to be at houses with “handaan” (food

served during fiestas which are also open for strangers and families). Families and friends

were waiting and was immersed in conversations with topics about who will be the festival
queen were heard. People were excited as the contingents approached the church as they

immediately crowded the side streets to see the parade with phones or cameras on their

hands to take pictures and videos, some for the entire presentations while some clearly just

took pictures for their representatives. Excitement is an indication that the people were

interested in the upcoming events.

Photograph 7 People waiting for the dance festival

Moreover, another indication that people were interested in the fiesta was evident

to their food preparaory. Filipinos love fiestas so much since they can be grounds for big

and small get-togethers and celebrations (Lizares, 2016). Along with these occasions and

events is of course the involvement of food (Lizares, 2016). According to (Luna, 2015),

food is one essential component of a community among many things. Likewise, (Lizares,

2016) indicated that one of the most known and common food that is being served during

fiestas is the “lechon”, or roasted pig which visitors and tourists love. Arrangements for

the town celebration typically occurred a long time previously, with pigs and chickens

being reserved for the event so they could be eaten out (Estrella, 2014). Through

generations, Filipinos typically have similar food served like what was observed during the

fiesta in San Francisco. The intimacy, practical relationship between man and nature is
through the way Filipino eats, its source, and the way it is prepared and served. Food has

its unmistakable meaning as it hardly ever offends and is a better than language in a way

(Fernandez, 1986). Each house was preparing similar kinds of dishes and it was observed

that their “handaan” (food served during fiestas which are also open for strangers and

families) mostly happened during lunch meals. In some cases, individuals are occupied for

a considerable length of time planning for them. It is amazing, how people set aside the

activities and even problems they are facing in their everyday lives to take part of this kind

of celebration (Kwaantes, 2000).

Photograph 8 Food prepared by a host for the fiesta

The second to concern is anticipation which Gupta, et al. (2016) defined as the main

force of motivation and the process of imagining about the future and the enjoyment and

pleasure one awaits. Anticipation is evident in the participants of the fiesta especially

before the dance festival. One resident was asked why a lot of people are gathering around

the streets before the parade began, he answered: “Mao man gud na (dance festival) ang

highlight sa event. Mao ang pinakalingaw.” [It (dance festival) is the highlight of the event.

It is the most fun.] After anticipation is arousal which is both the physiological and

psychological state of being awake and how alert and ready a person is to respond to
stimulus (Gupta, Singh, & Malik, 2016). In the Soli-Soli festival, the people, especially

those who have roles during the event, like the officers and the participants and contingents

of the dance festival have efficient mobility when they are arranging and organizing for the

upcoming program. This was confirmed by an interview who said that: “Gipangandaman

jud ni nila (contingents) ang dance festival.” [They (contingents) really prepared for the

dance festival.] Then there is management of thought, feeling and action feel which means

that an individual can think clearly when responding to a situation (Gupta, Singh, & Malik,

2016). This statement is agreeable upon the behavior of the contingents as how they

manage to finish the performance. For few hours of continuous dancing with arid

environment, feeling of exhaustion seemed to be evident to them yet they still manage to

give final performance in the final dance competition. Next is the intention or as Gupta, et

al. (2016) defined as the purpose of the action or the perceived goal to achieve. In the

current research, the goal of the people is to have a successful fiesta so they are seen

preparing for the activities. More so, possible intention is winning the dance festival

competition. When a local was asked why the contingents have joined the festival, she

answered: “Kay naa may price.” [Because there is a price.] This denotes that one of the

participants’ highest motivations is winning for the price allotted for the contest.

Additionally, another facet is the decision making which involves the evaluation of

information then choosing the action as a respond to the stimulus (Gupta, Singh, & Malik,

2016). An example for this was the preparation of the local authorities as they cleared the

area that was necessary to hold the event. The last facet is feelings in psychology that is

defined as the awareness of an individual’s emotions and their personal experience with

these emotions, sentiments or desires (Gupta, Singh, & Malik, 2016). The excitement
experienced by the people as they look forward and prepare for the approaching fiesta is

one example of a manifestation of feelings. Gupta, et al. (2016) stated that preparedness

can be applied to three parts which are: life events, life episodes and life stages which in

this case is the first one since the Soli-Soli festival is a life event present in the lives of the

people in San Francisco.

Presence of Arts in Festivals

Universally, art is a form of self-expression. According to Tolstoy (2005), art is the

communication of feelings from artist to viewer through certain external signs. He said that

most artist are inspired by their emotional experiences and use their skills to express it in

any forms. A study about arts the ancient times, 16th century to Middle Ages, were known

for the carnival culture that started the street theatre, which are cultural expressions that

later evolved as years went through. The evolution of cultural expressions showed a

different world and human relations, wherein different kinds of art expression were used.

They built another world and another life, in which almost all medieval people participated.

Indeed this was an expression of life itself; a special, playful image between the arts and

everyday living (Graham, 2005).

Likewise, fiestas are a venue for various platforms including arts (Attala, 2012). In

relation to the current research, the people participating in the Soli-Soli festival displayed

their artistic personalities and capabilities through different means such as music and

dance. Thus, this validates the existence of arts in the fiesta.

 Most activities and events take place at the center of the town and it was already

decorated withred and yellow bandiritas or fiesta banners even before the dance festival

and the day of the fiesta. There were carriages or “karo” of their patron saint and the stage

was full of lights and multicolored decorations mostly made from the Soli-Soli plant that

made the whole town lively and vibrant. In addition, during the Soli-Soli Festival, the most

apparent form of art expression were the costumes and props that the contingents used.

Most of the materials used, were shiny and silky garments, shaped Soli-Soli plant as

additional accessories such as head dress, ornament patches, etc., weaved fans made from

coconut leaves, big flowers made from rubber air foams, large back-drops, colorful

backdresses, etc. The occurrence of art is a mainfestation of their union as one community

helping to achieve one goal, which despite of their differences—was vivid that everyone

has contributed to the success of the whole festival in any way they can.As Magpantay, et

al. (2014) stated, fiestas can strengthen the community’s traditions, values, and culture, and

as well as the growth of their spirit and pride as a community. Art demonstrates their own

unique culture regarding their town and the Soli-Soli plant which they do not only utilize

for their business but it also became a part of their daily activities like using the “banig”

for sleeping.
Photograph 9 Props men preparing the props for their presentation

Photograph 10 Carriage/Karo carried at the parade

Photograph 11 Dance ritual contingent props

Photograph 12 Dancers wearing colorful and symbolic costumes

 Another form of art expression was evident in the fiesta which is the creation of the

original songs by the locals about the festival. The Merriam-Webster dictionary defined

music asthe science or art of ordering tones or sounds in succession, in combination, and

in temporal relationships to produce a composition having unity and continuity. It shows

the art of using literature to create lyrics added with melody to cast a song. During the

fiesta, original songs from the locals called the “Soli-Soli Festival” & “San Francisco” has

been used to promote the whole festival as a devotion and the town itself. The song was

played repeadtedly over the town and these songs were also used as their official music for

their dance rituals. A study conducted by Odewole (2010) stated that music is an integral

part of worship it is a way to express joy, graditude, apology and prayer. The song lines,

signifies their faith, oneness and gratitude to their patron saint. Moreover, music is also a

way for composers to exhibit their creativity especially that inspiration to compose songs

tends to come from nonauditory stimuli like pictures and events experienced by the

composer (Garrido, Davidson, & Bernard, 2013). In this case, the fiesta is the inspiration

of the people and this implies that because of the Soli-Soli festval thepeople tend to have

more iniatiative and become more innovative, such as using music to express their faith,

honor and creativity.

Moving one’s body rhymically, or dancing is the predominating form of art

expression in the Soli-Soli Festival. It was one of the most highlighted event on March 17;

the streetdancing and the dance ritual. The researchers knew more about the legend because

it was well showcased through dance movements and role play by the contingents of the

Soli-Soli ritual dance competition in the evening of the same day at the Agora in the town
of San Francisco. They depicted the story in each of their own colorful and creative ways

for the people believe and is grateful that the plant helps them in their everyday income.

Not only the people who joined the contingents who danced, but also most of the locals

believed that one way of showing their faith is dancing as mentioned by an official in her

opening speech. Pusnik(2010) described dance as a vital aspect in the structure of every

human culture since then, and it is a universal way of expressing the culture of a certain

community. This expression was showed through the various dance movements during the

Soli-Soli festival.

Photograph 13 Performers street dancing Photograph 14 Performers street dancing

Photograph 15 Dancers performing their dance ritual Photograph 16 Dancers performing their dance ritual
 Over all, art is great medium for the people to express their emotions in any form

that leads to a stronger manifestation of behavior making people become more involved.

They engaged in the activities not only for self-growth but as well for the progress of the

community. The Soli-Soli Festival showed that being involved is a great way to have

successful events and harmonious society. It brought people to one end, to help and be part

of the community they belong.

Participation of Diverse Age Groups

Age plays a vital role in shaping human behavior. Patterns of human behavior are

vivid in associating to different age groups. Humans live in an age-graded society. Age

grading means that age is a primary criterion in determining the opportunities people may

enjoy. Age partially shapes the roles that human beings may play. Both children and old

people are welcomed to or barred from various opportunities because of the often-

stereotyped images that society forms of the young and the old. Such beliefs often prevent

the young and the old from expressing individual differences and thereby lead to biases. In

other words, older people may be less active not because of their biology or the aging

process, but because they are expected to present an image of idleness; indeed, social roles

sometimes do not permit elders to be active and involved (Hillier, 2014).

Moreover, expected behaviors are shown to as people age. Children are expected

to be dependent to their parents and/or guardian. A child is expected to be vulnerable to

the real happenings of the society thus a child is usually seen together with someone a

custodian. Furthermore, adolescent, a period of developmental transition between

childhood and adulthood. It involves changes in personality, physical, intellectual and

social development (Jess Feist, 2013). Lastly, older people were expected to be less in
physical related activities, noisy environments and rather stays at home that being outside.

They were seen to be more inclined to religious activities and less on leisure events or

entertainment.

Photograph 17 An old woman near the church

In the Soli-Soli festival, the roles of different age groups were present. On the first

day of the festival, which is consider as a grandiose event, the street dancing everybody’s

looking forward to it. Different dancer representatives from different pundoks were present,

surrounded by variety of people from locales to neighboring islands and to foreign visitors.

Variety of foodstuffs were present like cotton candies, ice creams, and juices also toys like

toy guns, bubble guns, fake play-money and the like in which children were easily attracted

to, resulting to parents providing their allured toys or food just to stop the tantrums and

their crying’s. Children interacting with other children is shown in the event which shows

that age plays a vital role when looking for peers.

 Photograph 18 Different group age gathering in one area

However, as the festival went on, discos and food stalls and resto bars were open.

People started to settle down together with their circles or groups. Tapok-tapok (gatherings)

has started, one of the Filipino traits that symbolizes union to other people. As the

researchers continually immersed themselves in the event, there were children who were

not accompanied by adults and they were smoking and drinking together with other

children. Such actions are prohibited by the law and the psychological aspects will likely

to be affected. Aside from smoking, children in place also engage in partying or the so-

called disco, in fact they were the first to be in the area when the foam party started.

Photograph 19 Children participating at the Foam Party

 Photograph 20 Children roaming around in the plaza

On the other hand, younger people were seen with their peers or their age-group.

They engaged in talking and rooming around their small plaza. They were mostly present

in the foam party together with their peers, colleagues and partners. It was also during these

specific events where these specific age group were of great number.

Photograph 21 Group of teenagers near the vicinity of the foam party

Life today is dominated by haste, agitation and commonly neurosis. It is a distracted

life, a life in which the fundamental questions about the vocation, dignity and destiny of

man are forgotten. The old age is the age of simplicity and contemplation (Vatican, 1998).

The religious affective, and moral values embodied by older people are indispensable

resource for fostering the harmony of society, family and of individual. In the Philippine
context, older people were actively participating more in church activities, they engaged

themselves into these kinds of circumstances such as, psalmist, reader, catechist and

collectors. They were mainly the ones who encourage the youth and younger generation

to attend masses.

During the celebration of the festival, older people were relatively present in the

area. The elders were actively involved in the religious aspect of the festivals. They were

seen to be inside and around the church area, which is typical here in the Philippines. It is

usual to see these people around on the other hand they were expected less to be in a noisy

environment such as leisure places like resto bars and party areas.

In contradiction to the younger people actively participating and involved

themselves in the festival’s events, the old people were seen to be staying on certain place

like sitting on benches or relaxing themselves at the park. But also, other people of same

age still involve themselves in the events.

Photograph 22a People dancing in the foam party

The role of different age groups is clearly observed in the festival. The teenagers

(the millennial) were much more likely to participate on social gatherings in this sense,
foam party whereas the old ages were around the area watching and observing the

partygoers.

Tagay (Social Drinking)

For Cebuanos, alcoholic beverages are an essential part of any occasion. The word

“tagay” literally means “bottoms up.” It typically refers to a group of men gathered around

a small table, in front of a barrio, sari-sari store, or in someone’s house or place. Tagay is

a local practice among Cebuanos to drink after work for leisure with a common glass.

Sharing a glass is a form of camaraderie and rejecting an offer is an insult. It could be in a

birthday party, a fiesta, or just a simple get-together, the Filipinos would always find a

reason to gather around a small table, buy cases and cases of beer, and just chat the night

away. (Tagay: The Culture of Sharing Glasses)

If there is a tapok-tapok then it is usually associated with tagay, Camotes also never

go out of tune. People were assembled together with their group or certain peers, in which

tagay can be seen, might be from public spaces to different houses. As the celebration

continued, tagay is always present and can be seen more especially during the night. Empty

bottles, disarrange chairs, tables and drunk person were left as traces.

As the researchers were roaming around the area, different age group were present

in the tapok-tapok, for instance in a table there were a group of men and women but also

there were children present which means that participation of children in tagay were present

to some per groups. Regardless of the age differences, they still managed to have

conversations but the adults were the one who initiate or asks questions to their katagay
(company) which shows a Filipino trait, hindi-ibang-tao (one of us) kagandahangloob

(shared inner nobility), pakikipagkapwa (shared identity, equality and being with others).

Photograph 23 Men drinking in the disco areas Photograph 24 Men drinking in the disco areas

According to Fernandez, what the Filipino eats, its source, and the way it is

prepared and served indicate an intimate relationship between man and nature (Enriquez,

Filipino Psychology). In the current event, the use of pulutan (accompaniment to alcoholic

drinks) and the sharing of glass for the tagay, for instance indicates a very relaxed, non-

prescriptive relationship between the people involved, allowing one another to participate.

Music influencing behavior

Music influences mood, thoughts and feelings. Music plays an important role in

most people’s life and is independent of their cultural origin (Boer, 2009). According to

Cross, it could be that the arrival of proto-musical behavior and their cultural actualization

as music were crucial in causing the advent of the cognitive and social flexibility of human

being (Cross, 2001). Music can foster bonds between people and communicate identity and

values. People listen to music to regulate the arousal of mood to achieve self-awareness

and for expressing of social relatedness (Thomas Schäfer, 2013).

 All throughout the celebration of the festival, music was played from one range up

to another, meaning music is heard in most area of the celebration. As music is essential to

the celebration of the festival, it brought up and increases the vibes and festivity of the

place. Music serves as a cue that certain events were about to start, it encourages the

people’s likelihood to get interested and participated in the program.

Music can gather people. During the first day of the festival, their festival songs,

the Soli-Soli were played repeatedly as dancer representatives from different pundoks

presented their yearly street dance or festival dance. It is observed that before the street

dance begun, people were of different activities, some people were with their families,

some were just waiting to kill time and talking with whom. Finally, as the street dance has

started, people were lined up on the sidewalk that it almost made impossible for someone

to pass. As the music continues, so as the excitement of the people in a form of singing

along with the music and dancing. The music builds-up curiosity to the people in the area

especially to those who were new to the festival. But as the street dance were done, people

slowly left the area and goes on to their activities. An implication that music has a great

way of influencing human behavior.

Music can and does give pleasure. It is regarded as the most powerful way for the

expression of emotion. It has the power to reveal something about human life and

experience. (Salimpoor). Another situation that demonstrates this behavior was during the

foam party, one of the events that people look out to. During this event, loud music was

played that it attracts the people which indicated the party has started. Eventually, the area

was filled with people, they started to dance and jive with the music. The party area felt
alive and so was the people involved in the party. Everybody was happy and ecstatic they

don’t really care who they were dancing, this signifies that music really enhances social

relatedness. Foam parties and other event like this was a way people can relate to one

another, it made possible for some people to mingle and interact with other peers or group

of people, or might as well creates new connection. In the middle of the party, due to

technical problems, the music has dropped leading the party to stop and changes of

behavior were perceived. As the music stopped, the hype wasn’t fully gone in an instance,

the momentum of their excitement can still be felt and people’s excited energy is apparent

to the researchers. But as time passed by and music was unsure to come back, people look

uninterested and started to move away from the center of the dancing area. The crowded

dance floor before were left with lesser people. For almost two minutes the music finally

came back, the feeling of relieved can be felt and heard as the people slowly return to the

ground and continue dancing. The hype got back and the alive and festive feeling came

back.

Karaoke (Singing)

Apart from the tapok tapok and tagay, karaoke (singing) is displayed by the people

of Camotes. As the researchers were walking in the town, festival music can be heard all

over the surroundings that indicates their fiesta. It could be from their gymnasium to

different and loud house music as if there were music competition. Different karaoke

sessions have started.

Karaoke is undeniably an integral part of the Philippine culture. Filipinos are

brought up with a love of singing, it becomes a normal pastime of everyday life. Regardless
of the voice quality, and sometimes other people made fun of it, still Filipinos love to sing.

If visitors come to the house, they will all sing together or one after another, or if it’s a

special occasion they will enjoy singing as part of the celebrations (Phil Life, 2019).

Many entertainment establishments in the Philippines joined the market with their

own versions of karaoke machines. The karaoke industry is a lucrative market as the

machines are used in gaming centers, bars, nightclubs, and karaoke establishments across

the country. Because of the popularity of karaoke machines in the Philippines, many

businesses made the move towards renting out their machines (Phil Life, 2019).

Karaoke’s and live bands were present in the festivals; it is one of the things that

were noticeable during the event. As these karaoke machines were on the same range or

one after another, still the people kept on singing as if they were the only one singing, these

shows how the Filipinos especially Cebuanos were fond of karaoke. It doesn’t matter how

long one has to wait as long as he will get his turn in singing. It adds fun and ecstatic

feelings in the gatherings, aside from talking or chit-chatting, the group has something to

look forward to. Also, karaoke is a Filipino way of expressing feelings, Filipinos are best

with singing their hearts out.

Due to the music, karaoke sessions and gatherings, the town still felt alive it is late

at night. People seem to be active. As the night went deeper, the conversations, the bond,

the fun and occurrences went along.

Emerging Commercial and Trade Practices

 Fiestas are not only venues for cultural and religious practices and enjoyment; it

can also be an opportunity for economic growth and progress in a community. A study by

Gonzales (2017) concluded that some participants of a festival use it as an opportunity in

endorsing their products and services to earn money. Likewise, another study by Luna

(2015) stated that merchants, sellers and other entrepreneurs are willing to invest their

money in festivals because the celebration of festivals increase the number of buyers and

consumers for festivals attract visitors and the locals to come out of their homes and

participate in the celebration. The people saw festivals as a chance to earn and promote

local products and they also put up small stands and shops near and in the venue where the

celebration and activities are being held (Luna, 2015). According to Luna (2015), the sales

of local products and services increased for the festival attracted people to their place and

this was reinforced by the organizers for this is one of the basis whether the festival is

successful or not. The local government also plays it role by supporting these businesses

and establishments. Festivals bring out the potential of products being sold thus

commercial and trade practices emerge during a festival celebration. These emerging

commercial and trade practices are evident during the Soli-Soli festival through the

following: transportation and selling.

Transportation

In the island of Camotes, the most abundant mode of public transportation is

motorcycles or in Cebuano terminology known as “habal-habal” (Cebuanos means of

transportation). Although Section 7(a) of Republic Act No. 4136 or the Land

Transportation and Traffic Code establishes the use of motorcycles for public transport

illegal, it is deemed as the only means of transportation in the rural areas and mountain
barangays at some parts of the Philippines like Camotes Island. Upon arriving at their port,

the first thing that the researchers have observed is that many habal-habal drivers are

waiting for passengers to transport to their desired locations. The fare of these habal-habal

depends on the distance of the location from the starting point to the destination. On March

16 and 18, these motorcycles can be seen on the streets and the town, the main venue for

all the major events and activities of the fiesta. However, on the 18th of March, the

“bisperas” or the eve—the day before the fiesta and on 19th of March—the actual fiesta

itself, the increase in number of habal-habal drivers doing business is noticed.

This can be explained through a motivation theory. As study postulated three

reasons or motivations for people to participate in fiestas (McKay, 1997). One of these

three is the perceived offers or benefits one can get in joining in fiestas. People expect

rewards such as profits. The increase in number of the motorcycle for public transportation

implies that the drivers perception when that the nearer the fiesta, and on the fiesta itself,

the more money they can gain because more passengers will arrive in town.

This kind of motivation is extrinsic motivation. According to Legault (2016),

intrinsic motivation means that the action in itself is enjoyable for the person and it is more

inclined the person’s natural desire for growth, development and creativity. Meanwhile,

extrinsic motivation come from the external factors such as environment and rewards like

money (Legault, 2016). When the external factors overule the internal ones and the

individual’s autonomy and/or competence is compromised, then intrinsic motivations are

undermined by extrinsic ones. For instance, because of the fiesta, the environment inside

the town of San Francisco has changed. People from other places arrived to celebrate with

the locals that infers more passengers who need a means for transportation. For this reason,
these motorcycle drivers also surfaced more as the day of the fiesta approaced to further

earn for their business.

Photograph 25 Family riding a habal-habal

Photograph 26 Habal-habal drivers waiting for passengers

On the other hand, these external factors—specifically money, may also cause

unhealthy behavior to some drivers and leads to transportation scam. Several locals warn

visitors and newcomers to the place against this kind of scam. They say that some habal-

habal drivers take advantage of the situation and extort money from passengers more than

the original or designated fare. Needless to say, the researchers themselves experienced

this kind of scam. When asked about the fare from the town to Lake Danao, the drivers that
were approached stated that it costs eighty pesos which was contrary from the information

that the researchers received the night before from other motorcycle drivers which they

said the fare was only thirty pesos.

Many reports and complaints have been filed and published not only by foreign

visitors but as well as local tourists about this kind of scam in the Philippines. The New

Zealand Foreign Affairs and Trade states that a lot foreigners visiting or living in the

Philippines are being victimized with scams or frauds from locals and a number of these

people lose huge amounts of money especially when they are unsuspecting or naïve. The

observation about the transportation scam or fraud in Camotes is one example of how some

locals from a certain place take advantage of the visitors’ lack of knowledge about their

town and community.

This transportation scam is a type of behavior that is considered as an act of

fraudulent or simply “fraud”. Fraud is defined by the Association of Certified Fraud

Examiners (ACFE) as “any intentional or deliberate act to deprive another of property or

money by guile, deception, or other unfair means”. The Cambridge Dictionary also defines

fraud as “the crime of obtaining money or property by deceiving people”. Fisher (2015)

explained that for fraud to be legally considered as a crime, a few conditions must be met.

First, the person doing the act must have the knowledge of its deceptiveness and has the

intention of committing it, and that the act cause damage or injury to the victims who relied

on it (Ross, 2010).

The first important element of fraud is opportunity which has two fundamental

characteristics: general information and technical skill (Fisher, 2015). According to Fisher

(2015), general information means the person’s knowledge of a situation where they could
possibly take advantage. On the other hand, technical skill refers to the abilities of the

person to actually do the act. When this two are combined together, the person has the

perfect opportunity to a fraudulent act (Fisher, 2015). In this context, the occurrence of the

fiesta, where most visitors and tourists arrives in town without the sufficient knowledge of

the place and its commerce, is the situation that some of the habal-habal drivers can take

advantage of. As one resident stated: “In ana jud na sila, daghan jud mangilad. Labi na

karon nga daghan bisita og mga dayo.” [They’re really like that, a lot of them deceive

others. Especially right now when there are a lot of visitors and foreigners.] In addition,

the skill of the said drivers is their ability to manipulate the actual fare into a fake one to

gain more money than the right amount set for the ride. This denotes that they have the

opportunity for fraudulence.

The next element in the fraud triangle is called pressure or financial pressure that

can be real or perceived (Cressey, 1953). Cressy (1953) enumerated a number of real

financial pressures which include unpaid bills, unanticipated expenses for medicine and

health or debt. Some of the motorcycle drivers may be going through these financial

pressure, especially that—according to Regalado (2019), the poverty in the Philippines is

still high despite positive development and half of the Filipinos still perceive themselves a

poor and financially struggling.

Lastly, the third element is rationalization. Rationalization is the justification of the

person for executing their fraud (Fisher, 2015). According to Fisher (2015), most of the

individuals involved in fraud are actually people who generally follow rules and

regulations who has high moral principles. That is why amidst the presence of opportunity

and financial pressure, it is essential for individuals to rationalize their actions to not feel
as if they are breaking the law and ignoring their morality. Fisher (2015) specified some

examples of rationalization; when the individual is in need of finances to support their

family or when they feel as though those in higher positions are receiving more money and

benefits while they are suffering from low wages. In relation with this, the drivers who has

a fraudulent behavior may perceive visitors, particularly foreigners, are wealthy and

acquiring more money from them than the usual price is a little to no loss to the visitors’

party. Thus, these three elements are present during the event of the fiesta that caused

fraudulence among some of the habal-habal drivers.

Fiesta has a lot of positive impacts with regards to the economy manifested through

the emerging commerce. However, like all other things, there is also its downside. Along

with the emergence of commerce and trade during fiesta, the rise of fraudulent behavior in

some locals also became apparent.

Selling

Aside from transportation, the most common and abundant commercial and trade

practice is the selling of different kinds of products during the Soli-Soli festival. Many

merchants and sellers are actually not from the island itself but from different places who

came to Camotes—specifically San Francisco, for their businesses as gathered by the

researchers during their interviews with some of the vendors and traders. The researchers

asked one woman selling refreshments about the festival her answer was: “Dili man mi

taga diri, taga Ormoc man mi. Ni anhi ra mi kay nakadungog mi naay pista. First time ra

sad namo diri, nanganhi ra mi para mamaligya. [We’re actually not from this place, we are

from Ormoc. We just came here because we heard about the fiesta. This is also our first

time here, we just came to sell our products.]” When asked if there were many of them who
were just like her, she confirmed that a lot of people from their place came with them to

Camotes to sell their goods and that they see fiestas as good opportunities for their

businesses. Another merchant who sells customized stainless steel accessories admitted

that he was from Cebu City and just came for business.

All throughout the celebration, from the dance festival which was on Sunday,

March 17, until the actual fiesta on March 19, the town was filled with all these

entrepreneurs from the biggest, like lodges and restaurants, to the smallest like food and

refreshments stalls. The most common product among everything else that can be noticed

is food. The town has this place called “Agora” where the dance festival and rave party

was held; around it was a handful of restaurants, “karenderyas” and various food stalls was

found. Secondly, many were selling accessories like headdresses and bracelets and

souvenirs in the plaza and near the church. There were also a lot of women and children

who sell candles around the church for the ritual of lighting a candle as an offering during

prayer in the church. Additionally, a lot of toys were being sold like toy cars and bubbles

in the plaza which attracted a lot of children. Most buyers were teenagers who crowded the

stalls of accessories and souvenirs. Parents were also seen assisting their children and

buying them the toys and food that they want. These were the noted emerging commercial

and trade practices in the duration of the Soli-Soli dance festival, the bisperas and the actual

fiesta.

The Psychology of Entrepreneurship by Frese & Gielnik (2014) can give

explanation to the sellers’ behaviors. Frese & Gielnik (2014) presented cognitive factors

and motivational/affective factors regarding the behavioral approach of entrepreneurship.

Cognitive factors include knowledge and practical intelligence while

motivational/affective factors include growth goals/visions, personal initiative, and lastly

positive and negative affect.

Photograph 27-30 merchants present in the festival

Starting with the cognitive factors, knowledge can be defined as the thing that

creates perceptions and innovative mental organizations determining how people react to

newly acquired information (Fiske & Taylor, 1984). It gives people ways on how to

interpret information that leads an individual to discover business opportunities (Shane,

2000). Relating to this, the people from different provinces acquired information about the

fiesta in San Francisco that they interpreted as an opportunity for their business. They

reacted to the information by travelling to Camotes and taking the risk and opportunities

for their business. Their reaction can be denoted as practical intelligence or the ability of
the entrepreneurs to apply their skills and knowledge into achieving their goals (Frese &

Gielnik, 2014). Practical intelligence helps entrepreneurs to have an efficient autonomy

with regards to the growth and success of their business. Frese & Gielnik (2014) described

practical intelligence as an important predictor of the speed and flexibility of an

entrepreneur to make decisions when faced with shifting circumstances in the market.

Meanwhile, motivational/affective factors also have different roles in

entrepreneurship. First are growth goals and visions. Goals and visions are discussed

together for they are both referring to a future state or what the people are aiming for

(Kirkpatrick & Locke 1996). The vendors’ goal in participating the fiesta is to be able to

earn in town while the celebration is on-going and there are many consumers around. The

entrepreneurs’ actions have goals to meet within a specific span of time (Frese & Gielnik,

2014); and the time frame set by the entrepreneurs is during the event of the fiesta. The

vendor, when asked if they’re going to return to their province after the celebration, said

that: “Oo. Manguli ra sad dayon mi inig human ani. Nanganhi ra jud mi para mamaligya.”

[Yes. We will return home after this. We really just came here to sell.] Another factor is

personal initiative defined as how active the entrepreneurs are in identifying opportunities

and preparing for threats (Frese & Gielnik, 2014). Good entrepreneurs have the ability to

act accordingly when faced with potential prospects for their business and incoming

threats. Proactivity is fundamental within entrepreneurs for it helps in the growth of their

business (Shane & Venkataraman 2000) like how the vendors have the initiative to travel

to the island when they heard about the fiesta. The last factor for behavior of

entrepreneurship is affect. Affect consists of feelings, moods and emotions of an individual

that has effects on their cognition, perception and motivation (Fisher, 2015). Affect can
either be positive and negative. Positive affect happens when expectations in the business

are met and the environment is conducive. In relation, the husband of the vendor who was

interviewed was also questioned about the fiesta and their stay in Camotes during the dance

festival. He answered: “Lingaw ra man sad ilang pista diri. Lingaw ang sayaw-sayaw.” [It

is also enjoyable here. The dances are enjoyable.] This indicates that they have a positive

affect towards the festival for its fun and enjoyable activities which also has a good effect

on their business.

Additionally, a concept from Filipino psychology, “pakikitungo” and “pakikibaka”,

is also applied to this observation. The entrepreneurs who came from another place or

province belongs to the out group or “ibang tao” because according to Enriquez (1992) the

outgroup or “ibang tao” are the not locals or are non-members of the residents of San

Francisco. Therefore, they exhibit “pakikitungo” or the first level of interaction; wherein

they interact in a civilized way and out of respect (Enriquez, Mga Batayan ng Sikolohiyang

Pilipino sa Kultura at Kasaysayan (The bases of Filipino Psychology in Culture and

History), 1975). Moreso, “pakikibaka” is evident in the behavior of the sellers and vendors

who struggled to be in Camotes for the sake of the fiesta and the benefits they can gain

from it or as Enriquez (1975) has described as “joining the struggle”.

Governance

Leadership is a process whereby an individual or group is capable of influencing

others to adopt a collective vision and guiding them toward attaining that vision. Through

training and experience some leadership behaviors and approaches can be learned by an

individual who may develop into an effective leader however the fundamental

characteristics and qualities of a great leader are inherent traits that exist at birth and are
further refined and enhanced over the years. Leaders’ characteristics and attitudes

contribute to how their followers react and behave as group. Also, leaders are merely

influenced by followers and leaders do not exist without followers to influence. Meaning

there is a mutual need for both; leader and follower to synchronize for the full leadership

process fully function (Pyke, 2018).

In relation to the current research, during the festival, how the authorities provide

and manage to implement their rules were noticed. On the day of the festival, the whole

dance area, which was named Agora and so as the way in was needed to be emptied by

people so that the contingents would not be able to have difficulties upon entering and

leaving the area, also to have easier access for bringing the gigantic props and things related

to their dance. Vendors and civilians were scattered and covering the most of the area, as

the local government’s duties to provide sustainable entertainment and views to the people

and the audience, they had to do their duties in clearing up the venue. As for the

researcher’s perspective, resistance of the people especially the vendors who had put up

their mini stalls, against the authorities was obvious. The authorities kept on repeating and

announcing the need for clearing of the place was that necessary. This manifestation of

behavior is resistance. According to Bell 2014, people resist change for four reasons; for

self-interest, misunderstanding and lack of trust, have different opinions, and low tolerance

for change (Bell, 2014). These people especially the vendors tried to resist a lot of times

the authorities forcibly requested these civilians until they made it to clear the whole area.

Relating to leadership, a leader must have the strong will and courage to do what

he thinks is better for the larger scale of people. Having certain personality traits is one of

the early and most common concepts surrounding leadership theories. The “great man”
theory supports the belief that leaders are born and not made to be leaders during their

lifetime (Mango, 2018). The trait theory supporters feel that these born leaders possess the

attributes to set them apart from others. These leaders serve in positions with authority and

power because they have these natural attributes that thrive when the need arises. Studies

show that the five dominant leadership traits consist of intelligence, self-confidence,

determination, integrity, and sociability (Holsinger, 2016). The whole festival was made

possible through the leaders and the people behind the whole celebration. Different leaders

were collaborating to make the festival possible and successful. Government officials to

school leaders and dance choreographers of the different and intricate dance they had

performed for the people and to their Patron Saint. Different events are because of the

people who lead it to make it possible hence leading to people following and attending

what these officials had prepared. People as constituents were mainly dependent to what

the leader has provided for them especially on occasional basis like the fiesta.

In a formal setting, the dependence of the constituents on the leaders or governors

leads to the rise of governance. According to the Cambridge dictionary, governance it the

act of governing something. The government is the one authorized to regulate and

implement the law among its people to have an effective and peaceful community. In the

Philippine setting, officials were to functions following commands of the much higher

position to ensure safety of the people and also to prevent possible chaos. Following this,

the local government of, San Francisco, Camotes are the ones responsible for controlling

the crowd and for giving rules and regulations to the community to have a successful

celebration of their fiesta. But needless to say negative expectation or result of protocols

might also be possible.

 On the verge of the celebration, there were few lapses in implementing these rules

and regulations that were observed during the duration of the fiesta. It was first observed

during a motorcycle incident which resulted minor injuries. Authorities weren’t strict on

implementing the “No Entry” for the specific closed road that was meant for the parade

route, which resulted to a bad incident. It was observed mostly during the parade and Soli-

Soli dance festival on March 17, 2019, it was noticed that they did not have the proper

crowd control and people were blocking each other just to witness the long awaited dance

festival without consideration for others behind them who were also struggling to watch

the said event. There was also no curfew for children and no liquor ban being implemented.

Furthermore, there was no safety precaution against fireworks amidst the fact that

government officials must follow the safety measures when using fireworks to avoid

accidents (Mayntz, 2019). Caution signs were provided but locals were not warned minutes

before the fireworks display by the officials of the event about the dangers and hazards of

it. There was no information being known to the people to avoid passing by the bay walk

where the fireworks were located and the moment when it was being lighted the crowd was

still quite near within the area which resulted of people being hit by the small firework

powders as it came back or didn’t reach up high. The noise it causes damages ears of living

organisms, and as there were people in the front, jump scares after every big explosion,

females mostly shouting from fear. Proper caution was needed as it was no need for people

to watch fireworks in a very close distance and their safety was supposed to be valued.

There were no policemen in sight who were trying to secure the people’s safety although

during the afternoon before the grand parade, the marshals closed the streets for the
preparation of the parade and the dance festival. Official committees are busy clearing up

the grandstand from the parked motorcycles.

The lack of implementation in the town is a phenomenon called implementation

gap. Implementation gap is the inconsistency between the laws established and the actual

application and practices of these laws (Nadgrodkiewicz, Nakagaki, & Tomicic , 2012).

Nadgrodkiewicz, et al. (2012) stated that this is a global phenomenon and it affects

countries all over the world and can be evident to laws at all levels of the government but

is most felt at the local level because it is the most direct level between the residents and

the government. This implementation gap is observed during the Soli-Soli festival in

Camotes for the government did not establish and apply the needed policies all throughout

the occasion. Along with this, there occurred defiance and lack of discipline among the

locals in Camotes.

Defiance

Defiance describes the act of violation of policies or can be considered as the

people’s resistance to the law (Estrin, 1992). This happens when an individual does not

follow the rules and regulations set for them. Defying behaviors of human beings were

observed in the Soli-Soli festival as be stated.

Before the parade on March 17, an incident happened which caused a commotion

in the road. An authority gave an instruction on what roads not to pass by which is between

the plaza and the church because it is the parade route, but a motorcycle driver ignored this

and slightly bruised a local who was selling candles, though the vendor can be blamed for

not looking at the road, it could still be avoided if the motorcycle driver followed the rule
given by the authority. The authorities quickly acted and helped the two of them and there

was no serious damage between the two parties. This is another that act shows how

resistance can cause trouble if rules are not followed properly; it may cause severe damage

to others or yourself. By the time of the Soli-Soli festival another defiant act was shown

when the people defied the simple rules established for the said event. Human barricade

that was made by the authority for a peaceful and organized event was not consistent

throughout the activity, because there are still locals who will try to enter under the rope

and come closer to the grandstand to watch the festival presentations. Before the ruckus

happened, it was organized as people just waited for the program to start but as soon as the

presentations started, some teenagers took advantage for the open spot when the presenters

exited the area and pushed their way to enter and laughed all the way to their found spot to

watch the presentations, the authorities couldn’t keep up with the crowd control and can’t

do anything about it as the presentations were played continuously. Another before the

event scene happened and an official was announcing and commanding the people to clear

out the grandstand yet nobody listened to him. He was making the announcement for over

an hour with a clear loud voice and he had to threaten the people with a punishment before

the locals started to move and do what he was asking. More so, another noticeable

observation was that the people did not dispose of their garbage properly. Trashes were

scattered all over the town, from the Agora to the plaza especially at the bay walk. The

people threw their leftover food and wrappers at the sea. Officials and different reminders

similar like that of Segarra (2018) that states that no matter how big or small a festival
is in the Philippines; people must protect the environment’s cleanliness and health yet they

acted the opposite way.

The underlying reason behind this act of defiance can be connected to the Filipino’s

Photograph 31people’s reaction during an incident Photograph 32 Officials and police clearing the way

lack of discipline and the government’s implementation gap. As stated above,

implementation gap is when the government is unable to effectively regulate and apply the

policies created for the community. Because of the absence of proper implementation,

Filipinos become passive and negligence to the law and the authorities because they do not

acknowledge the weight of their offenses (Mendoza, 2016). Therefore, the implementation

gap of the government of San Farncisco during the Soli-Soli festival is a factor of the local’s

behavior in defying authorities since defiance can come from the lack of discipline of the

people due to the negligence of the government in executing rules and regulations.
 Chapter 5

Summary of Findings, Conclusions and Recommendations

Summary of Findings

Fiesta is celebrated in honor of Saint Joseph in San Francisco, Camotes. In this

study the researchers classified eight major themes that were manifested during the fiesta

celebratiom: manifestation of deep rooted faith and religiosity, pre-fiesta behaviors,

presence of arts in festivals, participation of diverse age groups, tagay (social drinking),

karaoke, emerging commercial and trade practices, and governance. The first major theme

is the manifestation of deep rooted faith and religiosity which shows the devotion of people

through dance and song composition as a way of worshipping their patron Saint. Following

is the pre-fiesta behaviors that depicts the preparedness of the people upon the arrival of

the celebration. Furthermore, creative expression was also observed as it was shown by the

people in relation to the fiesta through original song composition, dance rituals and creating

fiesta related decorations. In addition, age groups played a vital role in celebrating the

fiesta. The behavior that a certain age group manifest, reflects on how they respond to

certain events held in the fiesta. Another theme classified is the tagay or social drinking as

well as karaoke, is another way of gathering different age groups in the community which

symbolizes camaraderie and communication among Cebuanos. Moreover, emerging

commercial and trade practices are evident during the fiesta through transportation and

selling. It was shown that these people viewed the fiesta as an opportunity for personal

benefit and an outlet for extrinsic and intrinsic motivations. Lastly, the fiesta is made

possible because of the leaders. People were evidently dependent to the local authorities as
they followed the rules implemented thus resulted to a harmonious, smooth and less chaotic

celebration although there were some defying behaviors from the people due to a few

lapses by the local government.

Conclusion

Upon conducting the research, the researchers concluded that the fiesta is a way in

which Cebuanos show unique patterns of behavior. These behaviors, such as

pagkarelihiyoso (religiosity), as it verifies a Filipino way of worshipping their God;

pagkamalikhain (creativity), which exposes Filipino determination in showcasing their

talent and abilities through art; also, handaan (food served during fiestas which are also

open for strangers and families) is present in the people during the fiesta. This paved a way

for the unity of the people thus becoming as collective actions and identified as

ethnographic behaviors. It is viewed as part of the Filipino culture that portrays unique

ways of commemorating fiestas. Meanwhile, another pattern of behavior is tagay that

shows a unique way of Cebuanos’ perception of social drinking that symbolizes the bond

among them. Another pattern of behavior that shows how Cebuanos relate to each other is

through karaoke, the most apparent behavior in the fiesta.

Overall, the interpersonal involvement of the Cebuanos resulted to a community

behavior that made the fiesta possible. It is evident that Filipinos view fiesta as significant

to the culture for it represents unity of people in a certain community.

Recommendation
 The future researchers. The researchers recommend to immerse in more than one

fiesta to have a firm validation and wider scope of the study. It is also important to be

physically, mentally, emotionally and financially prepared for an actual immersion.

The Field of Psychology. The researchers encourage future psychology majors to

study more and continue to validate the behaviors found in this study to have more

knowledge about Filipino Psychology.

The Filipinos. The researchers encourage the locals anywhere in the country to

participate and promote local fiestas to be able to preserve and pass the Filipino Fiesta

traditions.

The People in Camotes. The researchers highly recommend the people to continue

preserving the uniqueness and unity in the community of the fiesta and promote inclusivity

to diverse societies.
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