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php/ijhss

International Journal of Humanities and Social Sciences

p-ISSN: 1694-2620
e-ISSN: 1694-2639
Vol. 8, No. 2, pp. 26-36, ©IJHSS

Scientific Perspective of Meranao Students’ Superstitious Beliefs

in Food Preparation and Preservation

Rasmia M. Yahyah - Muti

rasmiayahyamuti @ gmail.com
Mindanao State University
Saguiaran Community High School
Saguiaran Lanao Del Sur

Abstract
The acquired knowledge of young tribe men and women is one of the local issues. How
Meranao young men and women acquired alternative scientific conceptions towards food
preservation and food preparation are an inevitable concern of some academicians. The goal of
this research is: 1) to determine what are the conceptions of students towards food preservation
and food preparation gathered through their Superstitious beliefs or traditional beliefs and; 2)
how these misconceptions derived from their superstitious beliefs or traditional beliefs be
remedied through classroom intervention. This research used qualitative approach to collect,
classify, analyse and interpret the science-related superstitious beliefs among Meranao high
school students of MSU External units namely, MSU-Marantao Community High School, MSU-
Saguiaran Community High School and MSU-Lanao National College of Arts and Trades. A
total of 146 superstitious beliefs were with scientific basis but only 11 concepts about food
preservation and 10 concepts about food preparations were identified having scientific basis.
Most of the prior knowledge of the respondents on the collected superstitious beliefs had been
handed down by great grandparents from generation to generation. The sources of superstitious
beliefs are the grandparents (34%) parent (father or mother) (26%), Friends and classmates and
relatives (21%), neighbours (17%) and local radio and madrasah (2%) Implementing the
designed intervention to redirect students’ misconception was done in this study. Results
indicated that misconception was redirected as evidenced by written journals and triangulated by
their administered Likert-scaled questionnaire suggesting that the intervention has redirected the
students’ conception. It is then recommended that all superstitious belief that does not have
scientific proof should be disregarded no matter relevant it might to the peoples’ lives. The
superstitious beliefs that are not science related should be substantiated carefully and
methodically and apply it for the development of scientific investigations.

Keywords: Superstitious beliefs, Food Preparation and Food Preservation, Scientific

perspectives of meranao High School students

Introduction
Knowledge acquisition is one of local issues. How Meranao young men and women acquired
alternative scientific conceptions towards food preservation and food preparation is an
inevitable concern among academicians. The goal of this research is: 1) to determine what are
the conceptions of students towards food preservation and food preparation gathered through
27 http://aajhss.org/index.php/ijhss

their Superstitious beliefs and; 2) how these misconceptions derived from their superstitious
beliefs be remedied trough classroom intervention. Alternative conception believed to stem
from Superstitious beliefs.

Many people believe that superstitious beliefs originated during the earliest days of
humanity. Human beings attempted to create an understandable world of powers that could be
influenced by actions. The earliest superstitions were created as a way to deal with ignorance and
fear of the unknown. Superstitions are thus, a way of attempting to regain control over events,
particularly when one feels helpless. They are born from casual coincidences and learned
behaviors. The origin of certain superstitions may be centuries old, having been passed down
from generation to generation through observational learning process. Some seem more
widespread from nation to nation and some superstitions are cultures specific. It is more
common among certain groups of people and varies from culture to culture. Some superstitions
are considered harmless and may even be helpful in encouraging people to achieve their goals,
attributing result to an unrelated cause. In fact, some people depend on luck through
superstitious beliefs.

Studies on superstitious belief were conducted in Botswana(Emereole,H., et al. 2001) ;

South Pacific Country (Waldrip and Taylor, 1999) ; Utah (Hand and Tally , 1984) ; North
Carolina (Hand,1964) ; Spain (Meyerson,1990, Castro, 1995 and Franklin, 2005); Nigeria (Baker
and Taylor,1995); Pakistan (Ishaque, Saleem and Qidwar, 2009), in Muslim countries
(Zwemer,2000); and in India (Dickens, 1996) .

In the Philippines, several studies related to superstitious beliefs were also conducted by
different researchers. Among others, Rosa (1949) made a preliminary study on possibilities of
weakening or undermining common superstitious beliefs among Filipinos through the teaching
of general science in the public schools. Likewise, Arada (1959) studied the relationship of
intelligence-test scores, educational attainment, and sex to superstitious beliefs. Meanwhile,
Amor (1968) had done a thesis on magical and superstitious beliefs and practices of the
Subanons in Zamboanga. Zabala (1975) also conducted a thesis on prevalent superstitious
beliefs among college students. Moreover, Flores (1968) and Catacutan (1992) also surveyed
superstitious beliefs and practices concerning pregnancy and childbirth while Fernandez (1980)
worked on superstitions about health beliefs and practices of the people in selected barangays
of Gingoog City. Others work on superstitious beliefs were related to business and agriculture
such as those of .Cabuntucan (1980); Tabaza (1977); Villanueva (1981). Lastly, Kenoh (1977)
worked on superstitious beliefs of the Muslims of Sulu and their implication on health education.

Based on literature on hand, no studies on Meranao superstitious beliefs which can be

explained scientifically have been published in the Philippines. It is along this line of contention
that the researcher became interested in studying. Moreover superstitious beliefs on Meranao
culture, particularly those focused on superstitious beliefs of Meranao high school students
which can be explained scientifically and superstitious beliefs which may not agree with
scientifically explained phenomena. Superstitious beliefs which do not have scientific basis may
be sources of misconceptions and remediation strategies may be conducted in order for them to
form their alternative conception

It is envisioned that this study will in one way or the other help the indigenous cultures
improve and appreciate science education and become more scientifically and technologically
literate. Moreover, it may develop and promote awareness and concern among Meranao learners
about current and new scientific and technological issues in order to become advance and
civilized minority tribe.
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Conceptual Frameworks

Folktale With Scientific Basis

Enviromental
Phenomena
Compendium
Meranao
Society Home Superstitious
Student’s
(Parents) belief
knowledge
Without Scientific
about
Basis
superstitious
(Misconceptions)
belief
related to
Science
Intervention

Cultural Norms
Redirected Superstitious
Beliefs

Redirection of Meranao Science-related

Acquisition of Superstitious Beliefs
Superstitious
Beleifs Beliefs into Accepted
Concepts in Science.

Figure 1. The Conceptual Framework of the study

Methods

Participants Redirection of Meranao Science-related

The study was conducted in three selected highSuperstitious
schools underBeliefs
the supervision of the Mindanao
into Accepted
State University .These are: The MSU-SaguiaranConcepts
Community High School (MSU – SCHS), MSU-
in Science.
Marantao Community High School (MSU – MCHS) and MSU-Lanao National College of Arts
and Trade -ofHigh
Acquisition School Beliefs
Superstitious Department (LNCAT- HS). These schools are predominantly
dominated by meranao tribes. The respondents to this study were composed of 417 students
coming from randomly chosen intact sections from 1st year to 4th year in the three high schools
selected as research sites during the school year 2013 – 2014. The respondents to this study were
composed of 417 students coming from randomly chosen intact sections from 1st year to 4th year
in the three high schools selected as research sites during the school year 2013 – 2014.

Design
The study used qualitative method in analyzing and interpreting the obtained data. The study
involved an investigative process where the researcher makes sense of a social phenomenon by
collecting, comparing, classifying, analyzing and interpreting the object of the study.

Redirection of Meranao Science-related

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Materials
The researcher used several sets of instruments used to gather accurately individual beliefs of the
respondents. These are: Open- ended Questionnaire, Clinical Structured Interview Schedule,
Focus Group Discussion Questionnaire and Field Observation Notes and Likert Scaled on
Current Views on the Redirected Superstitious Beliefs, Student Journals and the Lesson Plans.
The generated data from these instruments were triangulated to establish validity of the result of
the study.

Procedure
A total of 146 superstitious beliefs were collected from the research participants enrolled at the
MSU-Saguiaran Community High School, MSU- Marantao Community High School and the
Lanao National College of Arts and Trades, High School Department during the school year
2013 – 2014. The collected superstitious beliefs were categorized according to superstitious
beliefs which agreed with scientific explanation and superstitious beliefs which did not agree with
scientific explanation.

Results and Discussion

Of the 146 collected superstitious beliefs, 108 or 73.97% were found to have scientific basis and
38 of which did not agree with scientific explanation but were found to have led to
misconceptions among the research participants. It was also found out that among the science-
related superstitious beliefs only 11 (10.18%) for food Preservation and 10 (9.26%) for food
preparation.

The percentage of the superstitious beliefs collected related to food preservation and
food preparation is minimal. However, when the students were asked whether these
superstitious beliefs are still practiced and believed today and whether the participants are aware
that these superstitious beliefs have scientific explanations, they have claimed that some of the
common beliefs.
Moreover, the students were probed on some of the superstitious beliefs collected about food
preservation and food preparation that have scientific basis to ascertain their knowledge about
the scientific concept behind the superstitious belief and the extent at which the belief continues
to be practiced. Obviously, the students acquired the superstitious beliefs through what they see
and observe from their elder Through repetitive practice, superstitious beliefs became deeply
rooted in them.

Moreover, superstition is part of the societal traditional practices and culture. The
Meranaos possess certain beliefs and practices which they believe to be useful to them to their
daily lives activities. Protect them from harm. The desire to practice these traditional beliefs in
food preservation and food preparation are still existing and practicing by some of young tribe
meranaos particulary in the remote areas of Lanao and other older and illiterate Meranaos who
believe that they should perpetuate these practices of their ancestors.

Sources of Superstitious Beliefs

Sources of the superstitious beliefs were acquired by the research participants in every year level
from each of the three research setting. It is revealed that except for MSU-Saguiaran Community
High School where the students claimed that they acquired the superstitious beliefs more from
their parents, the students from the two other participating schools acquired superstitious beliefs
were mostly from their grandparents. This is followed by the parents, either the mother or the
father and next to these sources are relatives, friends and classmates, followed by the neighbors.
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Local radio programs, the Madrasahs or Arabic schools have negligible contribution to the
acquisition of these superstitious beliefs.

Findings revealed that grandparents are the major sources of superstitious beliefs is
consistent with the claim of Cayongcat (1989) that cultural traditions, practices and beliefs which
include superstitions are acquired by children especially among Meranaos because of close
kinship. Likewise, neighbors, relatives, classmates and friends also contribute to the acquisition
of superstitious beliefs may be attributed to the frequent interaction or association among them
which is a trait that is unique among Filipinos. As Cayongcat (1989) further wrote, the series of
traditional rituals, practices and beliefs observed and experienced by their children are stored in
their mind and they keep and believe and practice on it. Gowing ,et al. (1974) also concurs that
the traditional practices and cultural values are handed down by the Meranao old folks to the
next generation.

Moreover, it may also be deduced from the results that relatives, friends and classmates
which constitute 21.11% as sources of superstitious beliefs the extent at which they may have
influenced the students to construct their own knowledge based on the knowledge shared to the.
Since learning is an active social process, their current view on the concepts brought about by
the superstitious belief, the students integrate that information into the already rooted belief thus
perhaps making more firmed up misconception

Extent of Utilization of Superstitious Beliefs

The extent of utilization of the science–related superstitious beliefs in their day to day life goes
on to this day. From the interview responses shared by the students, it may be inferred that the
superstitious beliefs and traditional practices still prevail today although they are not aware that
there are beliefs that they or adults experiences can be scientifically explained. It may be inferred
further real life situations and experiences are not used in making connections between theory
and practice.

Consistent with the above analysis, people tend to adhere to superstitious practices when
dealing with uncertainty of outcomes of high interest, before the outcome is revealed by nature
as interpreted by Skinner (1948) in that something incidental event happens and this is taken as a
cause, even if no cause-and-effect happens between two factors. The accidental recurrence of the
events then acts as positive reinforcement and facilitates survival and transmission of such belief.

Superstitious Beliefs that Led to Misconceptions

.All superstitious beliefs may have no scientific basis yet they greatly influence our way of
thinking and doing things. As can be seen in the previous sampled responses ancestors did not
clearly understand the causes of many things in their environment. The occurrence of events was
thought to be bringing either good luck or bad luck. However, with the advent of science and
technology, we have learned to investigate and interpret events scientifically. Superstitious beliefs
we hold as adults may be a by-product of the processes we use to make sense of the world
around us.

As Hood (2009), an experimental psychologist from the University of England, alluded

the idea that we are born with brains that have evolved to make sense of a complex world by
seeking patterns and trying to understand the mechanisms responsible for them. In doing so –
and this is an intuitive process – the young sometimes come up with assumptions and
misconceptions that later seem to be the basis of adult supernatural beliefs. In effect, these
beliefs are a by-product of the reasoning behaviour we developed as children. Despite what we
may have learned as we grew up, these misconceptions often remain with us as adults.
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One of the points of interest of the researcher is the redirection of the science-related
superstitious beliefs which brought about misconceptions in several science concepts among the
research participants. After the process of classifying and coding the pooled SBs into appropriate
categories, it was found that there were 38 superstitious beliefs collected and classified that do
not agree with scientific explanation. These superstitious beliefs were related to natural
phenomena like for example, formation of rainbow, lightning and thunder, eclipses, superstitious
beliefs related to tooth growth and development and tooth eruption, tooth decay and toothache
treatment, male circumcision, etc.

Superstitious beliefs that do not agree with scientific explanation

The influence of the Meranao ancestors on the young Meranaos to hold on to established
traditional practices and culture, superstitious beliefs included, may bring about many science-
related misconceptions. These 38 superstitious beliefs were identified to have no scientific
explanation but have caused misconceptions among the students.

The manifested superstitious beliefs are socially and culturally adapted by many of the
families of the students and with it formed the information which has been incorporated to the
constructed ideas which resulted to misconceptions. The previously cited interview responses
show the extent of developed misconceptions brought about by the superstitious beliefs.
Tradition dictates that these superstitious beliefs, whether they agree with the scientific concepts
or not, have become part of their culture and it may be difficult for the old and conservative
Meranaos to let go the practice. Meranao customs, traditions and beliefs may have probably
originated from the old folks considering that the Meranao culture were basically resistant to
acculturation (Gowing, 1974)

The earlier responses shared by the students and discussions presented are consistent
with the eight knowledge claims regarding misconceptions (Wandersee, Mintzes and Novak,
1994), as findings of a research on alternative conceptions in science where the researchers
underscored that; Misconceptions are tenacious and resistant to extinction; Misconceptions
often parallel explanations of natural phenomena offered by previous generations of scientists
and philosophers; Misconceptions have their origin in diverse personal experience including
direct observations, peer culture and language as well as in teachers’ explanation and instructional
materials; and often, teachers subscribe to the same misconceptions as their students.

Effects of Intervention
An intervention was done by the researcher to reduce if the not eradicate the misconceptions.
The researcher utilized several methods such as the use of ICT like webquest, video clips, some
others in the plan lessons and was validated by experts (pedagogy and content). Likewise, try-out
was done prior to intervention. Results of the intervention reveals that very few were in
agreement with the superstitious belief after the intervention in comparison with those who
disagreed. An overall percentage of 95.33% of the 417 student participants either disagreed or
strongly disagreed on the superstitious beliefs on all of the 38 superstitious which were subjected
to intervention in order to redirect the misconceptions to scientifically accepted concepts. The
percentage of respondents disagreeing on each of the 38 superstitious beliefs ranged from 92%
to 97%. This may indicate the extent of redirection of the misconceptions to scientifically based
concepts due to the intervention. The remaining 3% to 7% of the respondents who were found
to be in agreement the superstitious belief may not have fully redirected their misconceptions or
they still adhere to the belief. Perhaps they still want to hold on to these superstitious beliefs it
will make them feel good about themselves when they follow certain behavioral patterns. It can
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be an asset if the superstition promotes positive attitude and approach toward prevailing
circumstances.
Among the Meranaos, especially the very old ones, to them some superstitions have
rooted deeply so much so that they and their families and relatives or even the local population
encounters psychological impact on their lives because of these traditions. These age-old
superstitious beliefs that had been passed on from generation to generation may have taken
shape as a habit. If they are lacking of these beliefs, they become insecure.

Superstitious beliefs are irrational beliefs and notions held by many not only among
Meranaos which are based on fear, magical thinking, ignorance and blind faith. Igwe (2009)
opined that these beliefs and notions lacked evidence or proof and do not have any basis in
logic, fact, common sense or in reality. Many traditional and cultural practices that needed to be
preserved either by written or verbal form. Such cultural practices are beliefs, norms, traditions,
superstitions, myths, legends and other important features of social life and culture. Many of
these superstitious beliefs are to teach certain moral value which when critically observed is
scientific.

In spite of the advancement of science and technology some people still hold many
superstitious beliefs. These superstitious beliefs, according to Olorundare (1998) that negative
influence on lives especially on education as it impedes the individual’s conceptualization of
scientific knowledge by creating prior knowledge which is in contrast to science knowledge or
concepts to be learned.

Conclusions and Implication

A total of 146 superstitious beliefs were collected from the research participants, 108 (73.97%) of
the superstitious beliefs were with scientific basis. There were 11(1018%) superstitious beliefs
that are related in food preservation and 10 (9.26%) about food preparation. It was found out
that there are more of the Meranao superstitious beliefs about food preservation and preparation
agree with scientific explanation. Most of the prior knowledge of the research participant about
the collected superstitious beliefs had been handed by great grandparents down from generation
to generation.

Most of the 38 superstitious beliefs, which were found to be the sources of the
misconceptions, were related science concepts such as thunder and lightning, eclipse, rainbow,
menstruation, pregnancy, circumcision tooth development and decay – all of which were
associated with unfortunate events that befall them. Implementing the designed intervention, the
student participants to this study claimed that their prior knowledge or misconceptions which
were due to the superstitious beliefs have been redirected as evidenced by their written journals.
It is therefore implied that existing misconception through superstitious beliefs can be
remediated and can be redirected to correct conceptions.

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