The study assumes that the selected Subanen folk narratives revealed ethnohistory toward cultural preservation. The assumption is anchored on Formalism Theory by Roman Jacobson and Viktor Shklovsky, Ethnohistory and Historical Ethnography by Bronwen Douglas and Darion Di Rosa, Ecocriticism by Cheryll Glotfelty, Cultural Studies by Stuart Hall, Reader-response Theory by Roland Barthes. The salient findings: the plot focusses on protecting children, women and ecology, taking back the thing borrowed, aspiring for a better life, taking people as food and lizard marrying a woman; characters are leaders (timuay), fooled owners, a good son, the strongest man, a father, a sacrificial lamb, shapelifters, and orphaned; symbolisms are archetype, personification and metaphor; and themes are love and sacrifice, unselfishness, family, peace and war, perseverance, redemption, empowerment, nature as beauty, fulfillment, heroism, passion, bravery, courage, overcoming, identity, survival, greed, opportunity, suffering, oppression on women, prejudice, deception and unconditional love. Respect for rights and ecology, right to ownership, right to ambition, protection of people’s dignity, right to ownership and right to life, power of choice and women empowerment are found in ethnohistory within the framework of literary conventions. The ecological significance found on the basis of literary conventions are farming as source of living and tool for survival, nature as helper and respect for animals, harmony with nature, and nature’s wrath. Family is the center, bad intentions are punished, good deeds are rewarded, men as father and husband, children are blessings, women as fearless and independent and animals can marry a person, farming as main work are the cultural relevance found in the context with literary conventions. A feature article, a creative non-fiction article on the Subanen people’s ethnohistory from the lens of the author and to be published in a local newspaper on the feature page is the output of the study. The study reveals that Subanen folk narratives depict ethnohistory toward preservation.