BU R&D Journal

24 (1): 44-53, July 2021 | ISSN (Print): 0016-4139

journal.bicol-u.edu.ph | ISSN (Online): 2719-082X
doi: 10.47789/burdj.mbtcbbgs.20212401.01

Sense of Place of Polangui, Albay, Philippines:

Identification of Its Significant Cultural Properties
Janet Ibarreta - Triunfante
Bicol University Publication and Knowledge Management Division, Legazpi City, Philippines
Correspondence: jitriunfante@bicol-u.edu.ph

Abstract

Cultural heritage is an expression of the ways of living developed by a community and passed on from
generation to generation. This includes customs, practices, places, objects, artistic expressions and values. It
plays an essential role in society, and knowing its importance gives the people connection to the past, present
and future generations, and its function in building a strong nation and its identity. The aim of this research is
to record and profile the cultural properties adopting the cultural mapping framework utilized by the National
Commission for Culture and the Arts (NCCA). It mainly focuses on mapping the tangible and intangible
cultural heritage that provide the “sense of place” and identity of Polangui, Albay which are significantly
valuable through generations. The United Nations Educational, Scientific and Cultural Organization's
(UNESCO) framework for classifying the significant cultural properties found in the community was used
in determining the cultural significance of a property, namely: Historical, Aesthetic, Scientific/Technical, and
Social and/or Spiritual values. This study revealed that the municipality of Polangui has several cultural assets,
and that should be given the highest order of protection, promotion and preservation by the local government
unit. People have created their own amalgam of culture. This study recommends the integration of the cultural
profile in the future development plans toward enhancing cultural pride. It is also ideal to use Geographic
Information System in creating a cultural map which will contribute to the visualization of its cultural
heritage assets.

Keywords: Culture, Cultural identity, Cultural mapping, Cultural significance, Intangible and tangible heritage

Introduction Philippine Registry of Cultural Property (PRECUP).

With this, they can have opportunities to promote and
It is the duty of every citizen to preserve and nurture a culture of empowerment in equipping the
conserve Filipino historical and cultural heritage and local communities in recognizing their wealth of cultural
resources. The retrieval and conservation of Filipino assets.
culture and history shall be vigorously pursued. In a
Cultural mapping has been developed as a tool to
broader sense, Article XIV of the 1987 Constitution on
understand the notion of local distinctiveness and to
“Arts and Culture” mandates that the State foster the
help the local communities to have their voice be heard
preservation, enrichment, and dynamic evolution of a
through their involvement in the mapping process
Filipino national culture based on the principle of unity
(Taylor, 2013).
in diversity in a climate of free artistic and intellectual
expression. Furthermore, arts and letters shall enjoy the A 1994 monograph Mapping Culture proposes that:
patronage of the State. The State shall conserve, promote
and popularize the nation’s historical and cultural heritage “Cultural mapping involves a community
and resources, as well as artistic creations (Republic Act identifying and documenting local cultural
7356). Since 2015, the National Commission for Culture resources. Through this research cultural elements
and the Arts (NCCA) has been helping local government are recorded—that tangibles like galleries, craft
units in the different regions of the Philippines, through industries, distinctive landmarks, local events and
Technical Assistance for Cultural Mapping to empower industries, as well as that intangibles like memories,
them in making a significant contribution to the personal histories, attitudes and values […] Cultural
 BU R&D Journal, Vol. 24, July 2021
Triunfante: Sense of Place of Polangui, Albay, Philippines:
Identification of its Cultural Properties
ISSN (Print): 0016-4139 | ISSN (Online): 2719-082X
journal.bicol-u.edu.ph

mapping is a way of defining what culture means to The term sense of place refers to the emotive
the community, identifying the elements of culture bonds and attachments people develop or experience in
that add value (both social and economic), recording, particular locations and environments, at scales ranging
preserving or building on these elements in new and from the home to the nation (Azaryahu & Foote, 2009).
creative ways.” It is also used to describe the distinctiveness or unique
character of particular localities and regions. Places
Cultural properties or assets refer to all products of having a strong sense of place have a strong identity and
human creativity by which a people and nation reveal their that is deeply felt by the inhabitants and visitors (Bloom,
identity, including churches, mosques and other places of 1990).
religious worship, school, and natural history specimens
and sites, whether public or privately-owned, movable Polangui is a first-class municipality in the province
or immovable, and tangible or intangible (NCCA, of Albay, Philippines. It is a thriving, progressive first-
2019). According to Jaime B. Antonio Jr., Specialist class growth center, considered as the most promising
Gender Equality, Diversity, and Culture and Sustainable and potential economic destination of flourishing trade
Development, cultural mapping and resource profiling and commercial activities. It is composed of 44 barangays,
is one of the systematic approaches in identifying, with a population of 88,221 people. It is located in the
recording and classifying all existing cultural properties northeastern quadrant of the third district of Albay.
or resources of the particular community in order to It is bounded in the north by the municipality of Buhi
record, describe, visualize, and understand them. It is an and Iriga City of Camarines Sur, in the south by the
ongoing process and many of its benefits can be achieved municipalities of Libon, Oas and Ligao City, and in the
through the sustained efforts in generating and updating west by Tabaco City, and about 43 kilometers north of
a cultural database over time. Evans (2008) as cited by Lee the Regional Center of Bicol Region, Legazpi City. The
and Gilmore (2012) in their research article, emphasized map of Polangui showing the location of the barangays is
that it has been a notable shift in the popularity and use of shown in Figure 1.
cultural mapping as a methodology for policy making at
a regional and local level. This follows increased demand In view of the general purpose of the study, which
for an informed framework for planning arts and cultural technically and methodically involved collection,
facilities from local and regional government and from classification, transcription and translation, and
within the cultural sector. analysis of the cultural heritage, it is worthy to consider
that studying it brings out a clear understanding and
Moreover, it is a way of protecting and promoting appreciation of the place and its people as a society.
the heritage of a community. It is a great necessity that
every Filipino should start primarily with the study of
his own regional identity before he can fully understand
his national, as well as global identity in general. In other
words, people should be directly participating in the
continuing transformation of tradition and culture from
where they may derive the identity vital to making life
meaningful and stable.

The main focus of this research was to map the

cultural assets of Polangui, Albay, and identify and
record its tangible and intangible cultural heritage that
provides meaning and significance to the sense of place Figure 1. The Map of Polangui, Albay, Philippines
of Polangueños. The tangibles are the physical patterns
and components of our surroundings, and intangibles
are the symbolic meanings and values attached to places, Materials and Methods
and also to objects and traditional ways of expression in
language, art, song, dance, and so on. They offer a past,
This study is an ethnographic and qualitative
are part of the present, and suggest future continuity.
research which employed cultural mapping activity in
With their identity and meaning, it gives rise to local
collecting and recording the cultural assets of Polangui,
distinctiveness and sense of place of indigenous and local
Albay. It utilized the standard method and survey forms
communities (Taylor, 2013).
of NCCA in cultural mapping. Jimenez (1993) pointed

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BU R&D Journal, Vol. 24, July 2021
Triunfante: Sense of Place of Polangui, Albay, Philippines:
ISSN (Print): 0016-4139 | ISSN (Online): 2719-082X Identification of its Cultural Properties
journal.bicol-u.edu.ph

out that participant observation yields an understanding distinct phases or stages (Figure 3). First is the Scoping
of the dynamics of some units of social organization, and Negotiation Phase, it involves familiarizing the
particularly the “whys” and “hows” of the phenomena. mapping process, discussion of the needed participants
Further, she stated that this method is concerned with and logistical requirements for the project. In this stage,
the sociocultural and psycho aspects of human behavior, the provincial government of Albay together with Bicol
as well as with behavior itself. The researcher made use University partnered with NCCA for the implementation
of participant observation as a research method wherein of the project (Figure 3). A memorandum of understanding
she participated in the activities of the community under between the parties involved was accomplished before
study, openly in the role of the researcher, observing the start of the cultural mapping project.
things that happen, listening to what will be said, and
interviewing people for a period of six months. The second phase is the Social Preparation Phase.
It includes the logistical planning and identification of
The researcher looked for respondents who are areas of the locality to be mapped. It was identified that
preferably 50 years old and above, regardless of sex, status all municipalities of Albay will be mapped, one of which
and occupation. However, on the actual data collection is Polangui, Albay.
process, the study consequently discovered that the
younger generation knew as much as the older ones, The third phase is the actual Training of the Local
who were specific target respondents of this research; Team Phase. The local mappers were trained using the
hence, the study deemed it significant to include them modules developed by NCCA and then sent out to the
as respondents as well. The younger informants were field to do the research. More of natural and cultural
mostly students who had heard the information from heritage, tangible and intangible culture, movable and
their parents and elders, especially the intangible cultural immovable objects, and so on were discussed.
assets of the municipality. The secondary sources were
The fourth phase is the Data Gathering Phase, the
the barangay profiles from the records of the Office of
mappers were asked to do actual mapping of the assigned
the Municipal Planning and Development Coordinator,
cultural properties or practices within the agreed
locally published magazines like souvenir programs and
timeframe. The mappers used NCCA mapping forms,
other online information.
unstructured interviews, community immersion and
The cultural mapping project was implemented in document analysis as methods. The respondents were

Figure 2. Sample NCCA Mapping Form

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 BU R&D Journal, Vol. 24, July 2021
Triunfante: Sense of Place of Polangui, Albay, Philippines:
Identification of its Cultural Properties
ISSN (Print): 0016-4139 | ISSN (Online): 2719-082X
journal.bicol-u.edu.ph

Scoping & ͢ Training of the ͢ Social ͢ Data ͢ ͢ Finalized

Local
Negotiation Local Team Preparation Gathering Data Validation
Culture
Phase Phase Phase Phase
Profile

Figure 3. Cultural Mapping Phases

the local residents and government officials of Polangui, Intangible cultural heritage consists of oral traditions and
Albay. expressions, including language; performing arts, social
habits, rituals, and festivals; science and habits related
The fifth phase is the Data Validation Phase, wherein to nature and world; and traditional skills. These were
the mappers or the local mapping team presented to the five domains of intangible cultural heritage elements
internal and external experts, stakeholders and other according to UNESCO (Figure 4). With the use of the
members of the community to confirm the validity of the survey forms, significant information from the residents
mapped entries. The data gathered were analyzed and of Polangui, Albay, were captured.
categorized into tangible and intangible cultural heritage.
The basic concern of having an inventory of
The last phase was the Finalized Local Culture cultural properties is to be able to determine its cultural
Profile. The results of the mapping activities were significance. It shall incorporate the content of a heritage
analyzed to draw information that would be useful in the item: context, history, uses, and its social and spiritual
formulation of programs, projects, activities, and policies prominence. With this, the profiled cultural properties
for culture and arts. of Polangui, Albay, were likewise categorized as to
their cultural significance, such as historical, aesthetic,
The gathered data were classified into two categories,
scientific, technical, social and/or spiritual values. As
Tangible and Intangible cultural heritage. Tangible
what Burra Charter (ICOMOS, 1982) proposed to
cultural heritage is divided into immovable heritage
protect the conservation to the cultural significance of a
and movable heritage. Immovable heritage includes
site, due to its aesthetic, historic, scientific or social value.
historical buildings, monuments, archaeological sites and
According to this approach, tangible and intangible
the like. Movable heritage includes paintings, sculptures,
heritage that stimulate the recognition of certain values
coins, manuscripts, furniture, and wall paintings. While
in man are to be protected.

Cultural Heritage

Tangible Cultural Heritage Intangible Cultural Heritage

Movable Heritage Immovable Heritage • Oral traditions and expressions

• Performing Arts
• Social practices, rituals and festive events
• Paintings • Knowledge and practices concerning
• Historical buildings nature and universe
• Sculptures
• Monument • Traditional craftsmanship
• Furniture
• Archaeological sites
• Wall paintings

Figure 4. UNESCO’s Categorization of the Cultural Heritage

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BU R&D Journal, Vol. 24, July 2021
Triunfante: Sense of Place of Polangui, Albay, Philippines:
ISSN (Print): 0016-4139 | ISSN (Online): 2719-082X Identification of its Cultural Properties
journal.bicol-u.edu.ph

Results and Discussion Table 1. The Tangible Cultural Heritage of Polangui,

Albay
Cultural Properties of Polangui, Albay
Category Elements Significance
Cultural properties are physical items that are part of
Historical value
the cultural heritage of a group or society (Sullivan, 2016). Churches and Sts. Peter and
Social-Spiritual
It includes items such as historic buildings, works of art, Places of Worship Paul Parish
value
archaeological sites, libraries and museums. According to
UNESCO, cultural heritage does not end at monuments Camilo Jacob
and collections of objects. It also includes traditions or Monument Historical value
Monument
living expressions inherited from our ancestors and passed Pedro Sabido Historical value
on to our descendants such as oral traditions, performing Monument
arts, social practices, rituals, festive events, knowledge Heritage House or
and practices concerning nature and the universe or the Vernacular Kurob Historical value
knowledge and skills to produce traditional crafts. Thus, Architecture
the classification of which is categorized into Tangible
and Intangible Heritage.

Tangible cultural heritage refers to physical artifacts day. The construction of this church during the Spanish
produced, maintained and transmitted intergenerationally regime is very remarkable since the Christian doctrine
in a society. It includes artistic creations, built heritage and Spanish culture were simultaneously introduced to
such as buildings and monuments, and other physical or the Polangueños.
tangible products of human creativity that are invested
with cultural significance in a society. Mapping built
heritage is important since these structures reflect A
how the people adapt to their environment. Intangible
cultural heritage indicates the practices, representations,
expressions, knowledge, skills as well as the instruments,
objects, artefacts and cultural spaces associated
therewith—that communities, groups, and in some cases,
individuals recognize as part of their cultural heritage
(UNESCO, 2003). Intangible cultural heritage comprises
the living expressions and traditions that communities,
groups and individuals […] receive from their ancestors
and pass on to their descendants. Constantly recreated
and providing its bearers with a sense of identity and
continuity, this heritage is particularly vulnerable B
(UNESCO, 2007). Identity is a keyword, crucial to a
sense of place where the intangible (physical features and
functions) and intangible (meaning or symbols) coalesce
(Relph, 1976).

The researcher was able to profile Tangible

Immovable and Movable Heritage in Polangui, Albay.
The tangible immovable heritage are the Sts. Peter and
Paul Parish, Camilo Jacob Monument, Pedro Sabido
Monument, and Kurob.

Sts. Peter and Paul Parish is a religious landmark in

Polangui, Albay. It is one of the oldest Catholics churches
in the Philippines, which took 10 years to finish. The
church’s construction was started by Fr. Alonzo de San Figure 5. The Sts. Peter and Paul Parish in 1966 (A) and at
Juan in 1654 and was finished in 1664 under Fr. Juan present (B).
Bautista Marza’s management, and still stands to this

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 BU R&D Journal, Vol. 24, July 2021
Triunfante: Sense of Place of Polangui, Albay, Philippines:
Identification of its Cultural Properties
ISSN (Print): 0016-4139 | ISSN (Online): 2719-082X
journal.bicol-u.edu.ph

The Camilo Jacob Monument was constructed Cultural Heritage. The importance of intangible
to commemorate Camilo Jacob, a hero, martyr and cultural heritage is an important factor in maintaining
revolutionary. He was a native of Polangui, Albay. He cultural diversity in the face of growing globalization.
was also known as one of the 11 among the 15 martyrs An understanding of the intangible cultural heritage of
of Bicol known as Quince Martires del Bicolandia who different communities helps with intercultural dialogue,
were executed in Bagumbayan by Spanish authorities in and encourages mutual respect of others’ way of life
January 4, 1897, at the end of the 19th century during (UNESCO, 2020). These are elements that are not easily
the Philippine Revolution. This monument is located in counted or quantified, but are key to understanding
front of Polangui Municipal Hall. a place and how it is meaningful to its residents and
visitors.
Pedro Sabido Monument was constructed as a
dedication to former Sen. Pedro Sabido, who was born in The identified Intangible Cultural Heritage of
Polangui, Albay, on October 19, 1894. He was a diplomat, Polangui, Albay, are oral traditions that include the folk
estadista, educator and economist. He also held some narratives explaining the origin of barangay names, the
important positions in government such as Congressman Legend of Polangui, Kanugon Pa Lamang, “Polangui,
of the 3rd District of Albay (1916), Executive Secretary Polangui,” and One Town, One People, One Polangui.
of President Jose P. Laurel (1922-1939), Technical/ Under social practices, rituals and festive events, they
Economic Adviser of the Philippines in the United States have the Pulang-Angui Festival; and Kalamay making as
(1942) and Philippine Ambassador in Spain and Vatican a traditional craftsmanship.
(1954).

Kurob is a house made by the indigenous people of

Agta/Aeta. The materials used in the construction are
cogon grass, banana or abaca leaves, bamboo split and
wood. This tribal home was built before the onset of a
weather disturbance or typhoon. The house is triangular
in shape, it has only one room which already served
as living room, dining room and kitchen. Its floor is
elevated from the ground. According to the respondents,
the kurob is a unique structure because it does not use
nails, instead it uses nito (rattan) and bakbak (dried abaca
leaves) to secure the posts, walls and roofing of the
house. This structure is very strong which can survive
during typhoons. Figure 7. The respondent and the Kurob house which is
made of indigenous materials
Polangui, Albay, also has a number of Intangible

The municipality of Polangui, Albay, is composed

of 44 barangays. Each barangay has a folk story/stories
A B that explain the origin of its place name. The specific
etymological sources of the respective place names of
each barangay are: 1) Elements of Nature; 2) Patron
Saints; 3) Geographical Features and Landmarks; 4)
Names of Popular People; 5) Language Confusion; and 6)
Expressions, and practices of the inhabitants. There were
six barangays which have two different folk narratives
explaining the source of its place names. All in all, there
were 50 folk narratives collected including the available
variants. The said oral or verbal literature showcase
the cultural heritage, social identity and practices of the
Polangueños.
Figure 6. The monuments in Polangui, Albay: Camilo
Another folk narrative is the Legend of Polangui.
Jacob Monument (A) and Pedro Sabido Monument (B)

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BU R&D Journal, Vol. 24, July 2021
Triunfante: Sense of Place of Polangui, Albay, Philippines:
ISSN (Print): 0016-4139 | ISSN (Online): 2719-082X Identification of its Cultural Properties
journal.bicol-u.edu.ph

Table 2. The Intangible Cultural Heritage of Polangui, Albay

Category Elements Significance

Oral Traditions Folk narratives explaining the • Aesthetic value
Origin of Barangay Names • Historical value
• Scientific Value
• Social/Spiritual value
Kan Ginikanan nikan Polangui or • Historical value
the Legend of Polangui
Kanugon Pa Lamang • Aesthetic value
• Social/Spiritual value
Polangui, Polangui • Social/Spiritual value

One Town, One People, One • Social/Spiritual value

Polangui
Social Practices, Rituals, and Pwera Sibang • Social/Spiritual value
Festive Events Pulang-Angui Festival • Historical value
• Social/Spiritual value
Kalamay Eating Contest • Social value
Traditional Craftmanship Kalamay making • Social/Spiritual value

It explains the origin of the name of Polangui that is word into several versions, one of the most acceptable
about the story of a maiden name “Pulang-Angui” which was Polangue and later became “Polangui.”
means beautiful maiden or “Red Maria” (Angui is the
nickname for Maria) who loved red colors for dress. She Other oral traditions are the songs Kanugon Pa
is very beautiful and became the object of affection by Lamang, which was composed by Abraham Jacome,
men. She was modest in her ways, talented for possessing Tribal Chieftain of Lidong, Polangui, Albay. It is a love
various skills, with happy disposition, showing love of song with the tune adapted from the religious song
arts and religion. She would lead the tribes in festivities. “Passion of Christ”; “Polangui, Polangui,” a song which
When the Spaniards came, the soldiers who first set foot expresses the sense of pride of Polangueños and describes
in Polangui asked for the name of the place. The native the people as being industrious, loving, caring, happy,
thought the foreigners were asking the name of “Pulang- and strong individuals; and “One Town, One People,
Angui” and said so. As years went by, Pulang-Angui was One Polangui,” whose lyrics show the significance of
converted to Polangui. cooperation and camaraderie among Polangueños. It is
the official soundtrack of Pulang-Angui Festival.
There is another narrative that explains where
Polangui got its name. It is said that it was taken from Under the classification of social practices, rituals
the name of a red-leafed tree called Oyangui or Oyangue and festive events, the “Pwera Sibang,” Pulang-Angui
which existed majestically in the early municipal Festival and Kalamay eating contest were identified.
settlement, which is now extinct. The Spanish settlers Pwera Sibang (Figure 8) is a traditional practice especially
found the said tree and it became their famous settlement among elders. The saliva is placed on the finger first, and
landmark. Prior to this name, the Spanish friar named rubbed on the baby’s abdomen or forehead (lawayan) to
Baltazar de Magdalena and the 500 natives inhabited prevent the child from getting overpowered (sibang).
the place called it Binanuaan but often referred to as
The Pulang-Angui Festival on the other hand is
Oyangue by nearby settlers. As more settlers came to
celebrated annually to commemorate the story of a
dwell and engage in trade endeavors with the indigenous
maiden named Pulang-Angui who loves everything in
inhabitants, the more the settlement known in distant
red. Several activities are held that include street dance
areas by name “Oyangue” which was more widely accepted
competition, beauty contest for the search for Mutya ng
than Binanuaan. The passing generations corrupted the

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 BU R&D Journal, Vol. 24, July 2021
Triunfante: Sense of Place of Polangui, Albay, Philippines:
Identification of its Cultural Properties
ISSN (Print): 0016-4139 | ISSN (Online): 2719-082X
journal.bicol-u.edu.ph

Polangui, Albay, has a rich culture and tradition

that can be traced back its origin prior to the Spanish
colonization. The cultural heritage identified through
cultural mapping are significant parts of the history of
Polangueños. They serve as memorials of the peoples
and events in the past that play a significant part in the
present and in future generations.

Cultural heritage represents the major wealth of

a particular place. However, there are unprecedented
challenges in its preservation and protection efforts
related to economic and social impacts of globalization,
climate change, looming problems linked to pressures
on indigenous peoples and minority groups from
Figure 8. The mother who is carrying her baby greets an
exploitation in the stampede for regional development.
old woman who is about to perform Pwera Sibang
In this context, cultural mapping provides tools
for creating common ground between peoples and
communities, mechanisms for celebrating diversity,
Pulang-Angui, different sports and other festivities. It is
celebrated every 10th to 30th of June which is also held
in honor of the patron saints of Polangui, Albay, Saints
Peter and Paul.

Polangui, Albay, is also known for the abundance of

sugarcane and so with the Kalamay making. Kalamay is
made from hardened sugarcane juice and coconut milk
modeled in half of a coconut shell. It is also an ingredient
in making coco jam, sweetening pili nuts and peanuts
for panocha and other desserts. There are two types of
Kalamay produced in Polangui, the Lagting and Angkon.
In fact, part of the Pulang-Angui festival is the Kalamay-
eating contest. It has been the crowd favorite, as it tests
the participants’ strong will and determination to win, Figure 10. Men line up in the Kalamay-eating contest
and the entertainment it brings to the audience and at the during the Pulang-Angui Festival
same time it also promotes Kalamay as one of the town’s
products.
empowering people and preparing the way for lasting
economic development (Cook & Taylor, 2013). In
addition, cultural mapping can be used to monitor change
in material culture as well as intangible cultural practices.
Cultural mapping therefore can be used as a method in
the preservation and protection of cultural heritage.

Two of the World Heritage Sites that used cultural

mapping as a method in its protection and preservation
are the Angkor Archaeological Park in Cambodia, and
City of Vigan in the Philippines. Angkor is a world-
renowned site for its magnificent temples. There are
pressing management issues at Angkor that are related to
its land use and development. The Living Heritage project,
Figure 9. Scenes during the Street Dance Presentation, an international research program, led by the University
one of the highlights of the Pulang-Agui Festival 2019 of Sydney conducted research issues and developed tools
to support the management of the site. The project
focused on the cultural landscape-mapping in order to

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BU R&D Journal, Vol. 24, July 2021
Triunfante: Sense of Place of Polangui, Albay, Philippines:
ISSN (Print): 0016-4139 | ISSN (Online): 2719-082X Identification of its Cultural Properties
journal.bicol-u.edu.ph

identify and document the significance of the features. Conclusion and Recommendations
The intention was to investigate how cultural mapping
processes can be used for policy development, heritage The result of the exploration of the cultural properties
management, and community engagement (Moylan, of Polangui, Albay, through cultural mapping shows that
2008). Vigan City, on the other hand, is unique among the municipality of Polangui has several cultural assets.
the towns in the Philippines because it is the country’s The tangible and intangible cultural heritage provide
most extensive and only surviving historic city that dates Polangueños the “sense of place,” identity and history,
back to the 15th-century Spanish colonial period. It is a not only their place, but also their own character and
product of a fusion of Asian and European architectural uniqueness as a people. These assets distinguish Polangui
and artistic expressions. It has a rich fabric of heritage from other municipalities. It emphasizes the individuality
resources; natural, built, intangible and movable. The City of the place in terms of unique personality or distinct
of Vigan conducted cultural mapping by teams of citizens character, and the sense of place suggests a particular
and other professionals in collaboration with the Center feeling or a specific character that makes the place stand
for Conservation of Cultural Property and Environment out among other places.
in the Tropics of the University of Santo Tomas. As an
output, the local government developed a Vigan Master Thus, the identified cultural heritage should be
Plan and the Vigan Conservation Guidelines Municipal given the highest order of protection, promotion
Ordinance No. 4, and embarked on various community and preservation by the local government unit. The
programs that protect and enliven the heritage precinct community or society must be able to recognize the
(Zerrudo, 2008). aesthetic, historic, scientific, and social values of the
cultural properties upon which its own cultural identity
Cultural mapping is closely aligned with the can be built. With this, a cultural map is a way of helping
several evolving platforms of declarations, charters, people find ways of expressing themselves and their
protocols, legislations and action plans developed by sense of place and belonging.
UNESCO, ICOMOS, NCCA and other non-government
organizations. Mailong Isberto (2017) explored the Simon Thurley’s (2005) Heritage Cycle diagram
legal framework for Philippine Heritage Preservation. gives us an idea how to make the past part of the future.
Our constitution has several provisions recognizing It explains that, by understanding the cultural heritage,
how important cultural heritage is. However, she people value it. By valuing it, people want to care for it.
stressed that there is a need for a deeper look at the laws By caring for it, it will help people enjoy it. From enjoying
covering cultural heritage in the Philippines. There is it comes a thirst to understand, and the cycle repeats.
currently no baseline data on the level of awareness of This study therefore recommends the integration of the
local government officials on heritage conservation and cultural profile in the future development plans toward
whether or not local government units have programs enhancing cultural pride. It is also ideal to use Geographic
on cultural heritage. With this, a community-based Information System in creating a cultural map which will
cultural mapping program must be done to assist the contribute to the visualization of Polangui’s tangible and
local government units to come up with the inventory intangible cultural heritage assets.
of cultural heritage required under the National Cultural
Heritage Act, as well as to encourage the community to It is also vital to conduct formal cultural mapping
develop a better appreciation of their local heritage. In activities in every barangay to add to the inventory of its
conclusion, she added that cultural heritage should be cultural properties. The collected data on cultural assets
truly made part of the basic education system so that can be represented through a variety of formats like
Filipino children start appreciating Filipino culture at the geographic maps, graphs, databases and others. From
earliest possible part of their lives. this, a comprehensive view of a municipality’s cultural
resources is acquired. Consequently, the documented
The sustainability of any program or interventions data serve as a prerequisite to developing a sensitive
such as cultural heritage preservation and protection can national strategy and program, taking into account the
only be realized if there is a genuine participation and cultural heritage and respecting the cultural diversity.
consultation of the community itself. If the local living There should be a policy or program that will empower
community truly understands the values and significance the communities in the pursuit to protect, conserve and
of their cultural assets, they might be more protective of promote their local and national heritage.
it. Thus, cultural mapping is the answer.

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 BU R&D Journal, Vol. 24, July 2021
Triunfante: Sense of Place of Polangui, Albay, Philippines:
Identification of its Cultural Properties
ISSN (Print): 0016-4139 | ISSN (Online): 2719-082X
journal.bicol-u.edu.ph

Acknowledgment Mailong Isberto, L. K. (2017). The Legal Framework for

Philippine Heritage Preservation. Shared Global
Experiences for Protection of Built Heritage, 76-84.
This paper is an output of the Cultural Mapping
Project of the Provincial Government of Albay through Moylan, B. (2008). Cultural Landscape Mapping Manual,
the Provincial Tourism, Culture and the Arts Office in Guidelines for the development of a cultural landscape
partnership with Bicol University with the technical atlas to support the management of the Angkor World
assistance of the National Commission for Culture and Heritage Site, Living With Heritage project, The University
the Arts (NCCA). The researcher acknowledges the help of Sydney
and active participation of the representatives from the National Commission for Culture and the Arts (2019). Cultural
Local Government Unit of Polangui, Albay, public school Mapping Toolkit, A Guide for Participatory Cultural
teachers of the Polangui South Central Elementary Mapping in Local Communities.
School, and the respondents from the different barangays
during the data gathering process of this study. Relph, E. (1976). Place and Placelessness (London: Pion)

Sullivan, A. M. (2016). Cultural Heritage & New Media: A

Future for the Past, 15 J. Marshall Rev. Intell. Prop. L. 604
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