Ethnobotanical Investigation of Matigsalug Ethnic Group in Sitio Patag, Brgy. Datu

Salumay, Marilog District, Davao City

Undergraduate Thesis Presented to The

Faculty of The Department of Natural and Physical Science

College of Arts and Sciences

University of Southeastern Philippines

Barrio Obrero, Davao City

As Partial Fulfillment of the Requirements

For the Degree of

BACHELOR OF SCIENCE IN BIOLOGY

KATHLEEN E. ABALLE

March 2012

APPROVAL SHEET

This undergraduate thesis hereto attached entitled Ethnobotanical Investigation of

Matigsalug Ethnic Group in Sitio Patag, Brgy. Datu Salumay, Marilog District, Davao

City, prepared and submitted by Kathleen E. Aballe in partial fulfillment of the

requirement for the degree of Bachelor of Science in Biology hereby recommended for

acceptance and approval.

MAJELLA G. BAUTISTA, M.S.

Adviser

MARNIE GRACE SONICO, Ed. D. HELEN

PONDEVIDA, Ph. D.

Panel Member

Panel Member

Accepted and approved as partial fulfillment of the requirement for the degree of

Bachelor of Science in Biology.

EVEYTH DELIGERO, Ph.D.

Dean

ABSTRACT

A survey and documentation was made in Sitio Patag, Brgy. Datu Salumay,

Marilog District Davao City. It aims to determine the different plants and their ecological

importance of the Matigsalug Indigenous Tribe. Respondents were randomly selected for

the interview. Overall, there are 48 plants species documented, representing 46 genera in

25 families. Family of Poaceae had the highest number of species and second is from the

family of Fabaceae. Many of these species of plants had more than one purpose: 26 of

plant provide food, 21 had a medicinal value, 13 of which may used for construction and

other tools that can be made out of this plant. Thirteen are also are used as economic

plant and 8 is for fuel. Majority were identified for food and medicine. Moreover, it

was also documented that some practices are declining now, because of so many factors

and one of this is deforestation and conversion of the land into agricultural land. Plants

are now declining especially the endemic ones. Although most of the community knows

this tragic realization but there is a lack of implementing the programs to address such

issue. Awareness of conservation measure and management program is needed and more

research is encouraged.

ACKNOWLEDGEMENT

The researcher wants to extend her profound gratitude and genuine appreciation

to the following individuals who made this study a reality.

First and foremost, to our Almighty God, for all the blessings and graces, courage,

strength, guidance, love, good health, and wisdom He gave to the researcher.

To her adviser, Professor Majella G. Bautista, for her unending support, the

knowledge she shared and the supervision she did in pursuing the study.

To her panelist; Dr. Marnie Sonico and Dr. Helen Pondevida, for their advices,

suggestions, and the knowledge they shared for the success of this study.

To Datu Amado Mansabid and his family for allowing the study to be conducted

in his vicinity and for accommodation and assistance while conducting this study. To

Arnil Mansabid and Kuya Agustino Paligawon, for the help in communicating with the

locals and for sorting the information needed patiently.

To all the Datu’s, Bae’s and Elders of Matigsalug Indigenous Group and all

the community for participating in answering the questions.

To Josefa Segovia Foundation (JSF) for allowing the research to be conducted

while having their seminar in the Matigsalug IP group.

To Jean and the group of Crossing S for introducing the tribe and for the help in

conducting the study.

To all the classmates’ batch 2011 and batch 2012, especially the Biots and the

Ecorangers who helped and gave inspiration and advice to finish this study. Thank you.

To Ate Maje and Ate Hads for all the suggestions how to create a better outcome

of this study.

To Aunt Lucille, Ate Honey and Kuya Oli for providing the material and financial

means to achieve such noble endeavor.

To the parents, Mr. Arturo P. Aballe and Mrs. Angelita E. Aballe, for their

unending support, understanding, patience, sacrifices and love they constantly given and

also to all the siblings and nieces who gave inspiration to pursue this study.

And for those who were not mentioned but in one way or another have

contributed a lot in this study, thank you very much!

The Researcher

TABLE OF CONTENTS

Title Page Page

Approval Sheet……………………………………………………………………...........ii

Abstract…………………………………………………………………………………..iii

Acknowledgement……………………………………………………………………….iv

Table of Contents………………………………………………………………………...vi

List of Figures...…………………………………………………………………………viii

List of Tables .……………………………………………………………………...........xi

CHAPTER I. INTRODUCTION

Objective of the study………………………………………………………….1

Significance of the study……………………………………………………….2

Scope and Limitation of the study ……………………………………………..3

CHAPTER II. REVIEW OF RELATED LITERATURE

Importance of Ethnobotany …………………………………………………....4

History of Ethnobotany …………………………………………………..........7

Ethnobotany in the Philippines ………………………………………………...8

CHAPTER III. METHODOLOGY

Location and Duration of the Study ……………...…………………………….11

Field Work …………………………………………………………………......14

Documentation …………………………….…………………………………...14

CHAPTER IV. RESULTS AND DISCUSSION

Species Composition …………………………………………………………..16

Collection of Plant Species …………………………………………………….20

Discussion …………………………………………………………………….51

CHAPTER V. SUMMARY, CONCLUSION AND RECOMMENDATION

Summary …………………………………………………………..……55

Conclusion ………………………………………………………………55

Recommendation ………………………………………………………..56

LITERATURE CITED

APPENDICES

Taxonomic Classification ……………………………………………………….60

Permission letters ………………………………………………………………..76

Survey Questionnaire ……………………………………………………………78

CURRICULUM VITAE 79

List of Figure

Figure Page

1. Map of the vicinity of Matigsalug- Manobo Tribe 11

2. Sketch Map of study area 12

3. Panoramic view of Purok 10, Sitio Patag Brgy. Datu Salumay 13

3.1 Remaining forest or Puwalas area 13

4. Example of specimen form 15

5. Imperata cylindrical 35

6. Paspalum conjugatum . 35

7. Oriza sativa 35

8. Zea mayz 36

9. Bambusa bambos 36

10. Saccharum officinarum 36

11. Vigna cylindrica 37

12. Gliricidia sepium 37

13. Leucaena leucocephala 37

14. Tamarindus indica 38

15. Erythrina variegata 38

16. Capsicum frutescens 38

17.Solanum molengena 39

18. Solanum lycopersicum 39

19. Cucurbita maxima 39

20. Secchium edule 40

21. Luffa acutangula 40

22. Euphorbia hirta 40

23. Manihot esculenta 41

24. Medinilla venusa 41

25. Ricinus communis 41

26. Vitex negundo 42

27.Mentha arvensis 42

28. Abelmoschus esculentus 42

29. Gossypium hirsutum 43

30. Musa acuminata 43

31. Musa sapientum 43

32. Coleus blumei 44

33. Allium tuberosum 44

34. Centella asiatica 44

35. Ipomea aquatic 45

36. Duranta erecta 45

37. Colocasia esculenta 45

38. Pandanus tectorius 46

39. Zingiber officinale 46

40. Basella alba 46

41. Amaranthus caudatus 47

42. Carica papaya 47

43. Bechemia scandens 47

44. Coffea Arabica 48

45. Bixa orellana 48

46. Psidium guajava 48

47. Citrus maxima 49

48. Switenia mahogani 49

49. Gmelina arborea 49

50. Heliotropium indicum 50

51. Annona muricata 50

52. Alstonia scholaris 50

List of Tables

Table

Page

1 Number of Plants identified in 25 families 16

2 Uses of Plants 17

3 Uses and Parts of the Plants Utilized 18

3.1 Continuation of table 3 19

4. The 48 species with their scientific and common

name, its description and its uses 20

Chapter 1

INTRODUCTION

The symbiotic relationship between man and plant had been the most

outstanding aspects of today’s world, not just because of the plants availability but also

for their different uses and significance. Plants are fundamental to the functioning of all

human societies and to the operation of all ecosystems. Along with the photosynthetic

bacteria and algae, plants are responsible for the formation of almost all energy that we

consume. In terms of the energy from biomass that we are so actively seeking to develop

now, they also provide the hope of energy supplies in the future. Yet, despite of the

central importance, plants are poorly appreciated (Prance, 2007).

In general ethnobotany refers to the field of study that examines the interaction

between human societies and plant kingdom. Especially how indigenous people

distinguish, manage and utilize the plant around them (Cotton, 1996). Along with the

related discipline of ethnobiology the central importance for this field of study is for

understanding and improving the sustainability of our relationship with the living world

(Prance, 2007). It makes it possible for us to learn from the past and from the diverse

approaches to plants represented by the different human cultures that exist today.

Ethnobotany is at once a vital key to preserve the diversity of plants as well as to

understand and interpret the knowledge by which we are, and will be, enabled to deal

with the effectivity and sustainability (Prance, 2007).

Concurrently, the diversity of human cultures (ethnobotanical knowledge) is

being eroded rapidly everywhere (Prance, 2007). These problems occur because of the

plant extinction and disappearance of traditional cultures. As the plant fares through the

human and environmental changes, knowledge about the plant declines. The problem of

the declining biodiversity is compounded by the problem of cultural alienation. Cultural

alienation is the result of ethnic discrimination, formal education, and exposure to mass

media (Sumiguit, 2006).

In connection with this, the Matigsalug indigenous group which is one of the 37

Indigenous People found in the Central of Mindanao also encounters similar problem

(Peralta, 2009). Although, Patinio (2009) revealed that the members of this tribe are

sensitive in foreign themes, there are still factors that deprive them to follow their

primitive way of lifestyle. Examples of this are intermarriage, entry of Christian

missionaries and influence of modern technology. So now some of the members are

adopting the modern way of living and some combined it with their traditional ways.

For this reason, the documentation of the ethnobotanical knowledge is really

needed for the Matigsalug tribe. To conserve and preserve their knowledge, as well as

protect their customs and cultural integrity of the group.

Objectives of the Study

This study identified the different plants and their taxonomic level in Sitio Patag,

Brgy. Datu Salumay Marilog District Davao City. Specifically the study recorded the

uses of different plant parts and their cultural importance.

Significance of the Study

The study provides baseline information about the maintenance and uses of

ethnobotanical diversity and plant utilization among Matigsalug IP group. In addition, the

result of this assessment contributes to the awareness on conservation measures of this

group.

Scope and Limitation of the Study

This study was conducted within Sitio Patag, Brgy. Datu Salumay, Marilog

District Davao City, area populated mostly by Matigsalug Indegenous group. This study

focused in the known plants, the parts that been used and its significance in the tribe by

conducting an interview among the knowledgeable members of the community as key

informant, with respect of their tradition and rules in the community.

Chapter II

REVIEW RELATED LITERATURE

Ethnobotany is defined as the study of the interrelationship between plants and

people (Gomez-Beloz, 2002). It was develop into its related scientific discipline that

looks at the people-plants relationship in a multidisciplinary manner using not only

botany and anthropology, but also ecology, economics, public policy, pharmacology,

public health, and other disciplines as needed (Balick, 1996; Gomez-Beloz, 2002).

To answer the many fast-developing specific subdivisions of this interdisciplinary

field, Schultes (1994) gives a more inclusive definition of ethnobotany. He concluded

that “it is the study of the uses, technological manipulation, classification, agricultural

systems, magico-religious concepts, conservation techniques and general economic and

sociological importance of plants in primitive or pre-literate societies.”

Ethnobotanists, can be able to relate local and specialized plant taxonomies and to

study all the physical properties of the plants through close contact with plants of a region.

They can pay attention to culturally related mental and the symbolic properties of the

plants in a region. Ecological relationships within the plant community are the central to

these studies (Ford, 1978).

Importance of Ethnobotany

Plants are essential for the functioning of all human societies and to the

operation of all ecosystems. Along with its photosynthetic bacteria and algae, it is

responsible for the formation of almost all of the energy that we consume. Yet despite

their great importance in the society and to all ecosystems, plants is poorly appreciated

(Prance, 2007).

Plants serve as a global asset of exceptional value to the present and future

generations as a continuous appreciation of biodiversity. The human existence would not

be complete without a look at plant roles in many cultures, including medicinal purposes

(Cabauatan; del Rosario, 2007). In the investigation among the Ybanag Ethnic Minority

of Cabauatan and del Rosario (2007) they revealed some plant knowledge practices or

indigenous plant knowledge associated with the group. These are the Wild plants as

source of food, Plants as source of medicine, Plants as source of income and subsistence,

Plants used in their beliefs, ceremonies and rituals, and lastly plants as part of their birth

practices and child rearing. In the investigation of Coe and Anderson (1999), the Ulwa

has 225 species of plants, and used for agricultural fields, markets ("purchased plants"),

door- yard gardens, and the forest. Some 187 species are medicinal, 69 are food plants,

and 84 are for ancillary uses such as clothing, construction, and crafts. The plants in these

various plant use categories play a significant role in providing the Ulwa with the

materials for sustenance, medicinal treatments, and even some cash income.

Despite of the many importance of the plant in the society, the overgrazing and

over exploitation of plant resources are still vast to our world today. It had already led to

the decline of the plant material available (Bussman, 2006). As plant diversity dwindles

due to human induced environmental changes, knowledge about plants also declines.

With the connection of the waning and disappearance of traditional culture (Suminguit,

2006).

As Prance (2007) stated that “concurrently the diversity of human cultures is being

eroded rapidly everywhere. For example, every week one of the remaining 7,000

languages is being lost.” This is only one of the results of the many factors that show how

rapid is the disappearance of traditional cultures. According to Schultes (1994) The

knowledge of the many indigenous groups about the ambient vegetation as a result of

inherited knowledge, is unfortunately doomed to extinction with the rapid acculturation

and westernization in many parts of the globe where indigenous peoples can still live

peacefully without disruption, from road-building, airstrips, warfare, tourism, industrial

penetration, dam-building local greed on the part of settlers or various efforts to "civilize"

the natives. Also, as Cunningham (2001) emphasizes that “cultural system are even more

dynamic than biological ones in the shift from the subsistence economy to a cash economy

is the dominant factor amongst all but the remotest of the people.

According to Suminguit (2006), “the problem of declining biodiversity is

compounded by problem of cultural alienation. This cultural alienation is the result of

ethnic discrimination, formal education, and exposure to mass media”. Ironically, it is the

new settler that discriminates the indigenous population. The indigenous population would

either withdraw by retreating into the inaccessible mountains or totally blend in with the

immigrant population by hiding their ethnic identity. In the study of Rossato, Leitão-Filho

and Begossi (1999) it is observed that the knowledge of native populations, and their

environments, is threatened in most parts of the world and that it was stated that

ethnomedical uses are documented for only about 28% of plants on earth.

Each of these represents a distinct philosophical and realistic approach to the

organization of our lives which means we are losing our cultural heritage at a rate that

will seriously diminish our opportunities to achieve sustainability in the future(Prance,

2007).

This suggests that ethnobotanical knowledge is an important resource for the

society that could be tapped to revitalize agriculture, increase livelihood options, improve

health and raise some sense of cultural pride of the community (Suminguit, 2006). As

Prance (2007) emphasized that “it is the key to preserving the diversity of plants as well

as to understanding and interpreting the knowledge by which we are, and will be, enabled

to deal with them effectively and sustainably throughout the world.

In Addition, Suminguit(2006) concluded that “ethnobotanical documentation can

be seen as a way to preserve the oral ethnobotanical knowledge and a way to make it

available for the present and future generations.” Documentation also provides the

indigenous community an opportunity to reflect on the conservation status of biodiversity

in their ancestral domain. Hence, in documenting knowledge it also helps to generate new

knowledge. This is also a way to generate culturally pertinent learning materials for the

functional literacy programs of the indigenous community.

History of Ethnobotany

All over the world, there has been an increasing interest in the scientific study of

man-plant interaction in the natural environment which is clearly visible among various

indigenous people commonly designated as aboriginals, natives, autochthonous, fourth

world, first people, adivasis (original settlers) and tribal’s ( Srivastava,2007)

Cotton (1996) traced the history of ethnobotany to the casual observation of

European travelers and explorers in the 15th century who recorded in their diaries the

economic uses of plants used by indigenous peoples they encountered in their travels

(Suminguit,2006). More systematic documentation was carried out later by

anthropologists (Alcorn 1984; Brush 1980; Conklin, 1957; Hays, 1979), with the primary

goal of understanding how indigenous communities perceived the plants around them and

how this perception influenced their subsistence decisions (Suminguit, 2006).

In the book entitled Ethnobotany a reader of Minnis (2000), emphasize that

“ethnobotany or systematic investigation was built on Greek, Roman and Islamic

Foundations and it was intensified by colonialism and geographic exploration (Ambrosoli,

1997).

Those early anthropological studies have established an idea that indigenous

peoples (IPs) have rich indigenous knowledge about their immediate surroundings

including biologically diverse plants. The elders are usually served as the store house or

the repository of the ethnobotanical knowledge that was traditionally handed down orally

from generation to generation. Unfortunately, its oral scenery makes it susceptible to

being forgotten (Suminguit, 2006).

Ethnobotany of the Philippines

The Philippines archipelago is remarkably having a rich flora. It is considered as

one hotspot of having the most important biodiversity on earth (Prigge, Langenberger,

Martin, 2005). Moreover, Davis (1995) stated that it provides amongst other habitat for

almost 8900 vascular plant and Myers (2000) added there are more than 500 endemic

vertebrate species. The land was covered almost entirely by rain forest that provided the

Filipino people with meat from wildlife, building materials, and seemingly everlasting

supplies of clear, cool water (Heaney, 2007).

Over the past few years, Encarnacion (1999) stated that “there has been a growing

trend to promote local management of forests as a potential solution to these threats. The

rationale of community forestry is to transfer the direct management and stewardship of

identified upland areas to the communities residing in those areas”. And this are the old

settlers of the Philippine island the Indigenous People. These communities are suited to

be "keepers of the forest" since they are dependent on the protection of these resources

for their very own social, economic and political survival (Encarnacion, 1999). This

explains that the indigenous tribes are now moved higher and higher up the mountains

where they try to retain their traditional ways in the face of incursions of missionaries,

civil servants, and violent attacks of the military on rebel hideouts (Michel, S.J, 1999).

However more of the IPs was being drawn into mainstream society through formal

education and exposure to mass media (Suminguit, 2007). This fact calls for a need to

document indigenous knowledge before it vanishes.

In the Island of Mindanao, 37 indigenous people’s communities are identified and

one of this is the Manobo-Matigsalog Tribe with 44,851 population (Peralta, 2009). The

term Matigsalog comes from the word “Matig” which means “people” and “salug” which

means “river”. Simply the Matigsalug people lives along the river. This ethnic group can

be found in the middle of the the boundaries of the provinces of in Davao, Cotabato and

Bukidnon (Sarahan, 2010).

In the study of Sarahan (2010), he points to the state of the Matigsalog

(Matigsalug) tribe and their diminishing practices. He stated that seven out of ten

respondents are concurrently not recognizing “Lilis”, one of the practices of the tribe, as a

system of healing practice because there is no right place to go and the forest was already

damaged. Also out of the seven respondents, four of them said that there are 80% still

using herbal plant medicine although 20% of the plants are not really identified.

Moreover, he concluded that some of the respondents are now buying medicines from the

pharmacies instead of using herbal medicine.

These days researchers reported that ethnobotanical knowledge can be carried out

without losing community ownership over intellectual property rights. Suminguit (2007)

revealed the significance of documenting the Ethnobotanical knowledge of the Subanen’s

life. He found that “there was a notable increase in the technical expertise of the Subanen

members of the ethnobotanical documentation team (five women and eight men)”. This

documentation helped reveal the great potential of ethnobotanical knowledge as key to a

largely untapped biological and genetic resources. In addition, Cabauatan and del Rosario

(2007) recommended that there is a need to introduce conservation measures and better

management practices while there is still time, to save the last few remaining plant

resources utilized for traditional plant knowledge practices.

CHAPTER III

MATERIALS AND METHOD

Location and Duration of the Study

The study was conducted in the IP community of Matigsalug in Sitio Patag,

Brgy. Datu Salumay, Marilog District Davao City. This area belongs to the 3rd

Congressional district and estimately has two hours away from the downtown area.

Elevation in Marilog District ranges from 1000 to 2000 meters above sea level and it

covers around 90 hectares (Cimafranca and Ompoy, 2008).Most forest areas were

converted to agricultural and residential area. Figure 1 shows the map of the location of

the Matigsalug Tribe in Davao City side and figure 2 shows the location of the study area

Sitio Patag Brgy. Datu Salumay, Marilog Distrtict Davao City. Figure 3 also shows the

panoramic view of the said site and figure 4 shows the remaining part of the forest.

Figure 1. Map of the vicinity of Matigsalug Tribe in Davao City side.

Figure 2. Sketch map of Sitio Patag, Brgy. Datu Salumay, Marilog District Davao City

Figure 3. Panoramic view of some part of Purok 10, Sitio Patag Brgy. Datu

Salumay, Marilog District Davao City

Figure 3.1. Some of the remaining forest or Puwalas in the area.

Field Work

This field work was based on interviews, observations, and documentation

(Khan et al., 2010). In the interview, survey was conducted with pure Matigsalug

respondents who were permanent residents of Marilog District (Philippines) particularly

at Sitio Patag. Respondents were randomly selected from ages 16 – 56 above of both

sexes. The questionnaire during the survey is for the information of the plant resources,

quantities and part of the plant that was being used, rate of consumption, availability and

percentage of plants species found, and their utilization by the people.

The simulation and immersion will play an important aspect in the data gathered

for direct observation. The primary purpose of this is to find out in a more detailed

direction regarding the usage of plants in the socio-economic practices of the Matigsalug

ethnic group. The standard parameters in identification and indexing of plants were

utilized (Cabauatan and del Rosario, 2007).

Documentation

The documentation will have a consideration on the belief and traditions of the

tribe with the coordination of the elders and Datu’s. Since this study is a non-destructive

research, the ethnobotanical specimen was documented through picture using digital

camera instead collection of the samples. Suminguit (2006) suggested to put the plant

specimens on the appropriate background to specify the plants or parts of the plant. After

which, resizing the image, and adjusting contrast and brightness should be done. These

routines can be done by almost any graphic editing software like Adobe Photoshop 7 or

higher version as recommended software.

In identifying the specimens, it will be classified based on the information founds

in books and compared with the existing literatures. The identification of the different

plants will be compared based on of the gross morphological characters of the specimen.

This will be subjected to labeling with the following format.

Family name: based on taxonomic classification provided

Scientific name: should be written in italic form

Common names: local names or vernacular names

Description: the morphological characteristics are enumerated

Uses: a brief discussion on how, when, who, were the plant will be used,

including the brief ecological status and the plants part that will be used

Figure 4. Specimen Form

Figure 4 shows the example of the specimen form, it is important to be printed

before going into the field to structure the recording of plant attributes. This makes

entering data into the database easier (Suminguit, 2006).

Local Name: _____________________ Location :

___________________

Specimen#: _____________________ Plant Type : ___________________

Photo# : _____________________ Flowers : ___________________

Scientific n.: _____________________

Habitat : _____________________ Fruits :

____________________

Availability : ____________________

Uses : _______________________________________________

Special Notes: ______________________________________________

CHAPTER IV

RESULTS AND DISCUSSION

Species Composition

A total of 48 species of plants samples were collected throughout the duration of

the study. Some of which had a multiple uses in the Matigsalug tribe. These 48 species

belongs to 46 genera in 25 families. The table 1 and table 1.1 show the summary of each

species belongs to its correspondent family.

Table1 Number of Plants identified in 25 families

Family Name Number of plants

Poaceae 6

Fabaceae 5

Lamiaceae 4

Euphorbiaceae 3

Solanaceae 3

Cucurbitaceae 3

Musaceae 2

Malvaceae 2

Boraginaceae 1

Pandanaceae 1

Zingerberaceae 1

Melastonaceae 1

Baselaceae 1

Amaranthaceae 1

Caricaceae 1

Rhamnaceae 1

Bixaceae 1

Myrtaceae 1

Rutaceae 1

Meliceae 1

Labiateae 1

Liliaceae 1

Apocynaceae 1

Convulvuceae 1

Apiaceae 1

The second Table shows the 48 species which is categorized in its uses ,

twenty-six (26) species of plants are used as food for the tribe, twenty-one (21) of

which is used as medicine, thirteen (13) species used as construction materials including

the different tools that can be made out of these plants. Thirteen (13) of which are source

of their income including the three (3) species used to make handicrafts. These plants has

economic significance and can be sold in many ways. Also, there are eight (8) species

that used as fuel and lastly three (3) has significant alternative uses.

The table 3 and table 3.1 shows the 48 species categorized in its uses, part of the

plant that being utilized in the Sitio Patag, Brgy. Datu, Salumay, Marilog District, Davao

City.

Table 2. Uses of Plants

Food Medicine Construction Source

of

income

handicraft Significant

alternative

uses

Fuel

woods

No. of

species 26 21 13 13 3 3 8

Table 3. Uses and Parts of the Plants Utilized

Local name Scientific Name Part/s of the plant

used Use/s

1.Kogon Imperata cylindrica Leaf, stalk Medicine, house

construction

2.Herbabuena Synedrella

nodiflora Leaf Medicine

3.Carabao grass Paspalum

conjugatum Leaf, roots Medicine

4.Tawa-tawa Euphorbia hirta Whole plant Medicine

5.Mayana Coleus blumei Leaf Medicine

6.Sibuyas dahon Allium tuberosum Whole plant Food, medicine

7.Balatong Vigna cylindrical Food, medicine

8.Goto-kola Centella asiatica Leaf Medicine

9.Kangkong Ipomea aquatica Leaf,veins Food

10. Bulak sa Puwalas Duranta erecta Roots Medicine

11. Sole (Gabi) Colocassia

esculenta Corm, leaf Food, medicine

12. Daluos

(Romblon) Pandanus tectorius Leaf

Handicraft, source

of income

13. Benesil Capsicum

frutescens Seed, fruit Food, medicine

14. Luy-a Zingeber officinale Corm Food, medicine

15. Tungaw-tungaw Medinilla venosa Leaf Medicine

16. Patola Luffa acutangula Fruit Food

17. Kamatis Salanum

lycopersicum Fruit, seed Food, medicine

18. Sayote Sechium edule Fruit Food

19. Talong Solanum

melongena Fruit Food

20. Alugbati Basella alba Leaf, fruit Food

21. Kalabasa Cucurbita maxima Fruit Food

22. Okra Abelmoschus

esculentus Fruit Food

23. Tire (tubo) Saccharum

officinarum Stem Food

24. Kamoteng kahoy Manihot esculenta Tuber Food, source of

income

25. Kudyapa Amarathus sp. Seeds Food

Table3.1. Continuation of Uses and Parts of the Plants Utilized

26. Saging Musa acuminata

Leaf, fruit Food, medicine,

source of income Musa sapientum

27. Humay Oryza sativa Seeds Food, source of

income

28. Papaya Carica papaya Fruit, leaf Food, alternative

lotion

29. Mais Zea Mays Fruit Food, source of

income

30. Ratan Berchemia scandens Stem Handicraft, source of

income

31. Laak

(Kawayan) Bambusa bambos Stem, leaf

Construction

materials, holding

materials, food

32. Kape Coffea arabica Fruit, stem Food, Fuel wood,

source of income

33. Atsuete Bixa orellana Stem Food, Fuel wood,

holding materials

34. Madre kakaw Gliricidia sepium Leaf, stem Alternative lotion,

holding materials

35. Beyabas Psidium guajava Leaf, stem Medicine, tool handle,

fuel wood

36. Buongon Citrus maxima Fruit, stem Food, fuel wood

37. Gapas Gossypium hirsutum Leaf, fruit, stem Medicine, fuel wood

38. Talang-talang Racinus communis Fruit Alternative fuel to

produce fire

39. Ipil-ipil Leucaena

leucocephala Stem

Fuel wood, tool

handles

40. Mahogany Switenia mahogany Stem

Fuel wood, tool

handles, construction

materials

41. Simbag Tamarindus indica Fruit, stem Food, construction

materials, fuel wood

42. Gemelina Gmelina arborea Stems Construction materials

43. Lagundi Vitex negundo Leaf Medicine

44. Elepante Heliotropium

indicum Leaf, Roots Medicine

45. Banaba Musa sapientum Fruit, stem Food, fuel wood

46. Dapdap Erythrina variegata

orientalis Bark, stem, leaf

Medicine, construction

materials

47. Dita Alstonia scholaris Bark, stem

Handicraft,

construction materials,

source of income