Values of the Manobo Parents Towards Education of Their Children

Chapter 1

THE PROBLEM AND ITS BACKGROUND

Introduction

Education is the most indispensible tool to develop and to become a successful person, this is the utmost important necessity of a person that will become a focal point and sometimes be a catalyst of their lives as they grow old. Education have been prioritized over the years by the government ,there have been many programs being implemented and being reprimanded by the department of education here in the Philippines and other Government agencies that are concerned with learning and the development of the peoples knowledge. Tribes and other ethnicultural groups may have been taking education less seriously during the old days as they have perceived that education is unprioritized because of their beliefs that it wouldn’t make any difference even if they take such education, they have believed that it would be a hindrance instead of a stepping stone towards success. Some of the members of such ethnic tribes had took the 1

risks and became successful due to their willpower and perseverance to take the big leap towards the success , they have also helped their fellow tribe members to learn and gain knowledge through their efforts and actions. The major problem of these ethnic tribes specially in Mindanao is that there is no initiative for them to take such programs mainly because there is , one – financial problems mainly due to lack of education and lack of sources of income, two- due to the problems of security and civil issues that often result into armed conflicts that mainly affects their values towards the importance of education, lastly - the lack of initiative for the parents to send their children into school because of their false beliefs that their children would have the same faith as their parents like, “My father is a farmer , I’ve become a farmer so my children as well will suffer the same faith as I”, such factors will greatly affect the mindsets of the people living in such areas and therefore it will become a big influence to their development as a man that has been vested with the right to learn. Nowadays Educational programs are being formed specially for the ethnic groups that are less fortunate and very distal to such educational institutions, ethnic groups today have been infused with concepts that are being used and taught to them by having them to undergo classes provided by the Local Government by the aid of the program known as ALS (Alternative Learning System) by the Department of Education, it is a program that permits all age groups to learn what 2

are the basics, it is a program formulated to enable people to learn based on their availability and schedule. The study that will be conducted is mainly because of the reason that, when it comes to the level of literacy, the most prominent part of the Philippines that has a low literacy level is Mindanao, and that had become a major factor in choosing to do this study, specially to the ethnic groups, like the Manobo,B’laan and T’boli that have been seen the most needy of this kind of attention to raise awareness and aid them to develop and have awareness to these kind of problems.

Objectives of the study

1. To determine the values, cultures and traditions of Manobo, B’laan and T’boli. 2. To determine the socio-demographic profile of Manobo, B’laan and T’boli parents. 3. To compare the values of Manobo, B’laan and T’boli parents in educating their children.

Statement of the Problem 3

This study attempts to assess Values of the Manobo, B’laan nd T’boli parents towards the education of their children, specifically answer the following questions. 1. What is the socio-demographic profile of the respondents with regards to the following : Age Gender/sex No. of children Occupation Educational Attainment Income Ethnicity Marital Status

Hypothesis

There is a significant difference between Values of the Manobo, B’laan and T’boli parents towards the education of their children. Significance of the Study 4

This study offered additional knowledge regarding on the disaster Values of the Manobo, B’laan and T’boli parents towards the education of their children. This study has an immense contribution to the said participants, nursing profession, consumer of the research and for the future researchers. Results of this study will provide information to the students that will be vital for the assessment of values of the Manobo, B’laan and T’boli parents towards the education of their children. This study will aid the faculty and staff to further gain knowledge and skill regarding values of the Manobo, Blaan and T’boli parents towards education of their children. This will help also the school administration in the implementation of the school based program that can be helpful to aid the Ethnic students in the University Nursing and the concept of holism provide a framework for the practice of complementary/alternative modalities inside and outside the institutional setting. This study will help the people on the community through the Students learning the values of the Manobo, B’laan and T’boli parents towards education of their children and aid their fellow community members as well to understand their current status

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This study will enable the researcher to identify which level of values of the Manobo, B’laan and T’boli parents towards the education of their children and aid them to find ways to enhance the parent’s motivation towards building a strong rapport and aiding them to undergo education.

Scope and Limitations

This study has a number of limitations that the researchers consider this study will take an in-depth look through values of the Manobo, B’laan and T’boli parents towards education of their children on the selected population. This research will primarily focus on the families and the barangay workers since they are the ones considered to provide vital information that will ensure the validity and result of the research procedure. The children have not been included because of their tendency to relay inconsistent data due to their immaturity. The primary focus of the study will be on the Values of the Manobo, B’laan and T’boli parents towards education of their children. The researchers will gather data and necessary information that will help the researchers find the answer for each mentioned problem using the quantitative method.

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The limitation will be the respondent’s hesitation and denial in answering the questionnaires. The study is limited on the perceived awareness of the respondents. It does not include the other issues and school problems.

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CHAPTER 2

REVIEW OF RELATED LITERATURE

This chapter reviews various related studies done to reviews the different studies of past or other researchers regarding the same topic. Review of related literature is the different people; author, writer and editor in their books.

History and Ethnic Relations Early inhabitants are believed to have reached the area over land bridges connecting the islands to Malaysia and China. The first people were the Negritos, who arrived twenty-five thousand years ago. Later immigrants came from Indonesia. After the land bridges disappeared, immigrants from Indo-China brought copper and bronze and built the rice terraces at Benaue in northern Luzon. The next wave came from Malaysia and is credited with developing agriculture and introducing carabao (water buffalo) as draft animals. Trade with China began in the first century C.E. Filipino ores and wood were traded for finished products. 8

In 1380, the "Propagation of Islam" began in the Sulu Islands and Mindanao, where Islam remains the major religion. The Muslim influence had spread as far north as Luzon when Ferdinand Magellan arrived in 1521 to claim the archipelago for Spain. Magellan was killed soon afterward when a local chief, Lapu-Lapu, refused to accept Spanish rule and Christianity. Miguel Lopez de Legazpi landed in the Philippines in 1564 and consolidated Spanish power, designating Manila as the capital in 1572. Roman Catholic religious orders began Christianizing the populace, but the Sulu Islands and Mindanao remained Muslim. The Spanish governed those areas through a treaty with the sultan of Mindanao. The Spanish did not attempt to conquer the deep mountain regions of far northern Luzon. The occupation by Spain and the unifying factor of Catholicism were the first steps in creating a national identity. Filipinos became interested in attaining independence in the middle of the nineteenth century. In the 1890's, the novels of José Rizal, his exile to a remote island, and his execution by the Spaniards created a national martyr and a rallying point for groups seeking independence. Armed attacks and propaganda increased, with an initial success that waned as Spanish reinforcements arrived. The Spanish-American War of 1898 and the defeat of the Spanish fleet in Manila Bay led the Filipino leader Emilio Aguinaldo to declare independence from Spain. The United States paid twenty million dollars to the Spanish for the Philippines under the Treaty of Paris. Aguinaldo did not accept United States occupation and fought until the Filipino forces were defeated. In 9

1902, the Philippines became an American territory, with the future president William Howard Taft serving as the first territorial governor. Over the next two decades, American attitudes toward the Philippines changed and the islands were given commonwealth status in 1933. Independence was promised after twelve years, with the United States retaining rights to military bases. The Japanese invaded the Philippines early in 1942 and ruled until 1944. Filipino forces continued to wage guerrilla warfare. The return of U.S. forces ended the Japanese occupation. After the war, plans for independence were resumed. The Republic of the Philippines became an independent nation on 4 July 1946. The new nation had to recover economically from the destruction caused by World War II. Peasant groups wanted the huge land holdings encouraged by the Spanish and Americans broken apart. In 1955, Congress passed the first law to distribute land to farmers. Ferdinand Marcos governed from 1965 to 1986, which was the longest period for one president. From 1972 to 1981, he ruled by martial law. Marcos was reelected in 1982, but a strong opposition movement emerged. When the leader of the opposition, Benigno Aquino, was murdered after his return from exile in the United States, his wife, Corazon Aquino, entered the presidential race in 1986. Marcos claimed victory but was accused of fraud. That accusation and the withdrawal of United States support for Marcos led to "People Power," a movement in which the residents of Manila protested the Marcos regime. The 10

Filipino military supported Aquino, who was declared president, and the Marcos family went into exile in Hawaii. The Aquino years saw the passage of a new constitution with term limits and the withdrawal of U.S. military forces in 1991, when the government did not grant a new lease for United States use of military bases. Fidel Ramos, the first Protestant president, served from 1991 to 1998. Major problems included a fall in the value of the peso and the demands of Muslim groups in Mindanao for self-determination and/or independence. The government offered self-governance and additional funds, and the movement quieted. Joseph "Erap" Estrada was elected for one six-year term in 1999. The demands of the Muslim rebels escalated, culminating with the kidnaping of twenty-nine people by the Abu Sayyaf group in April 2000. Late in the year 2000, impeachment proceedings were brought against Estrada, who was charged with financial corruption. Filipinos had little sense of national identity until the revolutionary period of the nineteenth century. The word "Filipino" did not refer to native people until the mid-nineteenth century. Before that period, the treatment of the islands as a single governmental unit by Spain and the conversion of the population to Catholicism were the unifying factors. As a desire for independence grew, a national flag was created, national heroes emerged, and a national anthem was written. A national language was designated in 1936. National costumes were established. The sense

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of a national identity is fragile, with true allegiance given to a kin group, a province, or a municipality. Ninety-five percent of the population is of Malay ancestry. The other identifiable group is of Chinese ancestry. Sino-Filipinos are envied for their success in business. They have maintained their own schools, which stress Chinese traditions. Seventy to eighty language groups separate people along tribal lines. Approximately two million residents are designated as cultural minority groups protected by the government. The majority of those sixty ethnic groups live in the mountains of northern Luzon. People whose skin is darker are considered less capable, intelligent, and beautiful. Descendants of the Negritos tribe are regarded as inferior. Manobo, the name may come from Mansuba from man (person or people) and suba (river), meaning river people. The first Manobo settlers lived in northern Mindanao, at present Manobo tribes can be found at the hillsides and river valleys of the north-eastern part of Cotabato. According to an oral tradition, the Manobo's were led by two brothers: Mumalu and Tabunaway, they lived by the Banobo creek, which flowed into the Mindanao River near the present site of Cotabato City. In the 14th century Sharif Kabungsuan, a Muslim missionary arrived from Johore, to convert the people of Mindanao. Tabunaway did not want to convert to Islam but told his younger brother not to reject the Muslim Faith. Tabunaway and his followers moved up the 12

Pulangi River to the interior of Cotabato, they decided to part ways and in the years to come established their own tribes. These groups retained their indigenous beliefs, practices and the name of their original site, Banobo, which eventually became Manobo; the descendants of Mamalu became the Maguindanao. A Manobo community is mostly male dominated, the man is considered as the head of the family and he is the one who will make the family decisions. Only a Royal, a Datu can practise polygamy, only with the consent of the first wife and her parents. The first wife will remain the head wife. The Datu or Chief must also have proven his bravery and leadership in battle as a bagani. This position can be passed on to a Datu's children, as long as they have the necessary qualifications. Village member are expect help in any way from their kinship group or persons related by marriage, this relationship is named upakat or reciprocity. The Manobo are both strong in mind and spirit, their cultural identity is firmly rooted in the land and its nature. It is maintained through storytelling, language, family and the passing on of traditional skills and arts. The traditional way of life has not ended for most Manobo’s, like any other tribal community in Mindanao, the Manobo have faced many cultural challenges in their past and will encounter even more in the future. They strive to uphold their values and traditions even while living in a modern society, faced with new realities, ready to compete in the modern economic world instead of the world of nature. The Bilaan or B`laan are a tribal community of Southern Mindanao, the 13

name of this indigenous group comes from the words Bla and An, meaning Opponent People. The B'laans in South Cotabato were renowned hunters and food gatherers, they hunted wild animals and were reaping grains, root crops, fruits and herbs in the once vast open space of cogonal land, known as Kolon Datal, nowadays Koronadal City. Bilaan live in in Lake Sebu and other municipalities of South Cotabato and are one of the major non-Islamic tribal groups in the Southern Philippines. They are famous for their rich and colourful cultural heritage, ethnic art and handcrafts like the brass ornaments and traditional beadwork. Colourful native costumes woven from abaca and decorated with embroidery, buttons, beads and heavy brass belts with numerous tiny bells are worn by the women of the Bilaan, making their approach heard, even from a far distance. The sequin-like capiz shells called takmon are used to give a distinct design and colour to their clothes, among the women, the intricately beaded wooden comb, the swat san salah is a must. The B’laans have their own system of weaving using abaca fibre, before weaving the typical patterns, rituals are held in accordance with the Bilaan culture, but only the weavers know about these rituals and before making any pattern or design divine guidance is first sought. It is believed that the designs were imparted to the dreamer through the l'nilong (fairies), who are considered guardians of nature. Their handicraft and traditional attires are being brought to 14

almost every ceremony and are considered as priceless possessions that are offered as dowries during weddings and used as payment for crimes committed against a person or clan or for settling disputes among warring clans. The Bilaan culture is unique; the tribe practices indigenous rituals for almost everything that they do because of their belief on the supremacy of the great Creator named Malu or D'wata, who is the source of everything. The Bilaan are strong believers on the interdependency with the environment and must respect the will of the Creator and are not allowed to touch or destroy any creature or object without His permission. They believe that there is only one Supreme Being that rules the cosmos and in the existence of a soul which upon leaving the body causes illness and even death. Bilaan men wear their hair long and have tattoos on their back, chest legs and arms, some of the main characteristics practised by men and woman of this tribe is the shaving of the eyebrows and the blackening of their tongues and filed incisors. A Bilaan community is organized under a local Fulong who has sovereign authority over an area depending on his own influence. This position is heritable by the firstborn. Close family ties have always been recognized as one of the core values of Bilaan families and are deeply embedded in their culture, the life of the Bilaan evolves around their family that usually lives within one compound, consisting of more than one spouse and extended relatives living together. A T'boli legend tells that the T'boli are descendants of the survivors of a 15

great flood. A man named Dwata warned the people of an impending great flood. But the tribe refused to listen, except for two couples, La Bebe and La Lomi, and Tamfeles and La Kagef. Dwata told them to take shelter in a bamboo so huge they could fit inside and in this way survive the flood. The story tells that the first couple is the ancestors of the T'boli and other highland ethnic groups, the second couple descended the other Filipino indigenous groups. The T'boli culture is richly connected with and inspired by nature; their dances are a mimic from the action of animals such as monkeys and birds. The T'boli has a rich musical culture with a variety of musical instruments, but the T'boli music and songs are not meant for entertainment only. The Tribal songs are a living contact with their ancestors and a source of ancient wisdom. The T'boli believes that everything has a spirit which must be respected for good fortune. Bad spirits can cause illness and misfortune. The weaving is a very tedious job and requires much patience, a lot of creativity and a good memory to remember the particular designs. Men are not allowed to touch the chosen abaca fibre and materials used in the weaving process and the weaver should not mate with her husband in the time the cloth is woven, for it may break the fibre and destroy the design. At present the T'nalak products have become the signature product of the province of South Cotabato. When visiting the friendly T'boli tribe in South Cotabato you will be in the midst of a distinctive and very well preserved culture that is keeping their 16

characteristic, ancient traditions alive. A visit that will be an unforgettable and inspiring experience. A T'boli legend tells that the T'boli are descendants of the survivors of a great flood. A man named Dwata warned the people of an impending great flood. But the tribe refused to listen, except for two couples, La Bebe and La Lomi, and Tamfeles and La Kagef. Dwata told them to take shelter in a bamboo so huge they could fit inside and in this way survive the flood. The story tells that the first couple is the ancestors of the T'boli and other highland ethnic groups, the second couple descended the other Filipino indigenous groups. When visiting the friendly T'boli tribe in South Cotabato you will be in the midst of a distinctive and very well preserved culture that is keeping their characteristic, ancient traditions alive. A visit that will be an unforgettable and inspiring experience! From WikiPilipinas: The Hip ‘n Free Philippine Encyclopedia (Redirected from Manobo) Jump to: navigation, search The Manobo are probably the most numerous of the ethnic groups of the Philippines in terms of the relationships and names of the various groups that belong to this family of languages. Mention has been made of the numerous subgroups that comprise the Manobo group. The total national population including the subgroups is 749,042 (NM 1994); occupying core areas from Sarangani island into the Mindanao in the provinces of Agusan del 17

Sur, Davao provinces. Bukidnon, and North and South Cotabato. The groups occupy such a wide area of distribution that localized groups have assumed the character of distinctiveness as a separate ethnic grouping such as the Bagobo or the Higaonon, and the Atta. Depending on specific linguistic points of view, the membership of a dialect with a supergroup shifts. Lydia Mary De Leon said that “Manobo” or “Manuvu” means “person” or “people”; it may also have been originally “Mansuba” from man (person or people) and suba (river), hence meaning “river people.” A third derivation is from “Banobo,” the name of a creek that presently flows to Pulangi River about 2 km below Cotabato City. A fourth is from “man” meaning “first, aboriginal” and “tuvu” meaning “grow, growth.”Manobo” is the hispanized form. The author expounded that the Manobo belong to the original stock of protoPhilippine or proto-Austronesian people who came from South China thousand of years ago, earlier than the Ifugao and other terrace-building people of the northern Luzon. Ethnologuist Richard Elkins(1966) coined the term “Proto-Manobo” to designate this stock of aboriginal non-Neegritoid people of Mindanao. The first Manobo settlers lived in northern Mindanao: Camiguin, Cagayan, and some areas of Bukidnon and Misamis Oriental. Subgroups are: Agusan-Surigao, Ata, BAgobo, Banwaon, Blit, Bukidnon, Cotabato(which include the Arumanen, Kiriktekan, and Livunganen), Dibabawon, Higaonon, Ilianon, Kulamanen, Manuvu, Matigsalug, 18

Rajah Kabungsuan, Sarangani, Tboli, Tagabawa, Tigwa, Ubo, Umayamnon, and western Bukidnon. Manobo languages representative of these group are Agusanon, Banwaon, Binukid of Mindanao, Cagayano of Cagayancillo Island, Cotabato Manobo, Dibabawon Manobo, Eastern Davao Manobo, Ilianon Manobo, Kidapawan, Kinamigin of Camiguin Island, Livunganen, Magahat, Sarangani Manobo, Southern Cotabato and Davao Manobo, Tasaday,Tagabawa, Tigwa Manobo, Ubo of the Mt Apo region in Davao, western Bukidnon Manobo, and western Cotabato Manobo (Elkins 1966; Olson 1967). Moreover the Manobo have for their neighbors the Talaandig of Bukidnon, the Matigsalug of the middle Davao River area, the Attaw or Jangan of the midland area which I now within the jurisdiction of Davao City, the Tahavawa and Bilaan in the south and southeast, and the Ilianon along the Pulangi river basin. This was the site of barter dealings with the Muslim traders who travelled upriver into the hinterlands. The structure of relations among the ten values may also have a biogenetic basis. The ten values map exactly onto four innate drives proposed by Laerence and Nohria(2002). Presumable, this drives emerged as a set of decision guides in the course of evolution and are central to human nature. The four drives are(1) to acquire to seek, take,control, and hold material and status resources and pleasurable experiences; (2) to bond to form social relationship and develop 19

mutually caring commitments; (3) to learn to know, comprehend, believe, appreciate, and understand their environment and themselves via curiosity; (4) to defend to defend themselves and their valued accomplishments whenever they perceive them to be endangered. The drives to acquire and to bond often come into conflict when taking decisions about an action, as do the drives to learn and to defend. Each value appears to express one drive or a blend of two. Values transform drives into desirable goals that are available to awareness and that can therefore be used in conscious planning and decision-making. The matches are as follows: benevolence—to bond; universalism—to bond + to learn; self-direction—to learn; stimulation—to learn(+ to acquire pleasurable experience); hedonism—(to learn) + to acquire pleasurable experience; achievement—to acquire; power—to acquire +to defend; security—to defend; conformity and tradition—to defend + to bond. Values have been a central concept in the social science since their inception.for both Durkheim (1893, 1897) and Weber (1905), values were crucial for explaning social and personal organization and change. Values have played an important role not only in sociology, but in psychology, anthropology, and related disciplines as well. Values are used to characterized societies and individuals, to trace change over time, and to explain the motivational bases of attitudes and behavior.

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Despite or, perhaps because of the wide spread use of values, many different conceptions of this construct have emerged (e. g., Boudon, 2001; Inglehart, 1997; kohn, 1969; Parsons, 1951; Rokeach (1973);. Application of the values construct in the social sciences has suffered, however, from the absence of an agreed-upon conception of basic values, of the content and structure of relations among these values, and of reliable empirical methods to measure them (Hitlin Piliavin, 2004; Rohan, 2000). According to Morris Massey, values form during three significant periods: • imprint period - from birth to 7 years • modelling period - from 8 to 13 years • socialization period - from 13 to 21 years Personal values provide an internal reference for what is good, beneficial, important, useful, beautiful, desirable, constructive, etc. Values generate behaviour and help solve common human problems for survival by comparative rankings of value, the results of which provide answers to questions of why people do what they do and in what order they choose to do them. Over time the public expression of personal values that groups of people find important in their day-to-day lives, laid the foundations of law, custom and tradition. Recent research has thereby stressed the implicit nature of value communication. Personal values exist in relation to cultural values, either in agreement with or divergence from prevailing norms. A culture is a social system that shares a set of common values, in which such values permit social expectations and collective 21

understandings of the good, beautiful, constructive, etc. Without normative personal values, there would be no cultural reference against which to measure the virtue of individual values and so culture identity would disintegrate. Wyatt Woodsmall points out that "'Criteria' are used to refer to 'the standards on which an evaluation is based'." Values relate then to what one wants and in what order one wants them; criteria can only refer to the evidences for achieving values and act as a comparative standard that one applies in order to evaluate whether goals have been met / values satisfied.

Theoretical Framework

This study focused on the parenting guides of the Manobo, B’laan and T’boli parents towards the education of their children’s. It used the theory of value contents and structure it concerns the basic values that individuals in all cultures recognize. When we think of our values we think of what is important to us in life. Each of us holds numerous values (e.g., achievement, security, benevolence) with varying degrees of importance. A particular value may be very important to one person but unimportant to another. The value theory (Schwarts, 1992, 2005a) adopts a conception of values that specifies six main features that are implicit in the writings of many theorists: 22

(1) Values are beliefs linked inextricably to affect. When values are activated, they become infused with feeling. People for whom independence is an important value become aroused if their independence is threatened, despair when they are helpless to protect it, and are happy when they can enjoy it. (2) Values refer to desirable goals that motivate action. People for whom social order, justice, and helpfulness are important values are motivated to pursue this goals. (3) Values transcend specific actions and situations. Obedience and honesty, for example, are values that may be relevant at work or in school, in sports, business, and politics, with family, friends, or strangers. This feature distinguishes values from narrower concepts like norms and attitudes that usually refer to specific actions, objects, or situations. (4) Values serves as standards or criteria. Values guide selection or evaluation of actions, policies, people, and events, people decide what is good or bad, justified or illegitimate, worth doing or avoiding based on possible consequences for their cherished values. But the impact of values in everyday decision is rarely conscious. Values enter awareness when the actions or judgments one is considering have conflicting implications for different values one cherishes. (5) Values are ordered by importance relative to one another. Peoples value form an ordered system of value priorities that characterize them as 23

individuals. Do they attribute more importance to achievement or justice, to novelty or tradition? This hierarchical feature also distinguishes value from norms and attitudes. (6) The relative importance of multiple values guides action. Any attitude or behavior typically has implications for more than one value. For example, attending church might express and promote tradition, conformity, and security values at the expense of hedonism and stimulation values. The tradeoff among relevant, competing values is what guides attitudes and behaviors (Schwartz, 1992, 1996). Values contribute to action to the extent that they are relevant in the context (hence likely to be activated) and important to the actor. The theory identifies 10 motivational distinct values and specifies the dynamics of conflict and congruence among them. These dynamics yield a structure of relations among values common to culturally diverse groups, suggesting a universal organization of human motivations. Individuals and groups differ in the priorities they assign to these value. The article examines source of individual differences in value priorities and behavioral and attitudinal consequences that follow from holding particular value priorities. In doing so, it considers processes through which values are influenced and through which they influence action. 24

The value structure derives from the fact that actions in pursuit of any value have consequences that conflict with some values but are congruent with others. For example, pursuing achievement values typically conflicts with pursuing benevolence values. Seeking personal success for oneself tends to strengthen and to be strengthened by actions aimed at enhancing one’s own social positions and authority over others. Another example: Pursuing novelty and change (stimulation values) is likely to undermine preserving time-honored customs (tradition values). In contrast, pursuing tradition values is congruent with pursuing conformity values. Both motivate actions of submission to external expectations. Actions in pursuit of values have practical, psychological, and social consequences. Practically, choosing an action alternative that promotes one value (e.g, taking drugs in a cultic rite – stimulation) may literally contravene or violate a competing value (obeying the precepts of one’s religion – tradition). The person choosing what to do may also sense that such alternative actions are psychologically dissonant. And others may impose social sanctions by pointing to practical and logical inconsistencies between an action and other values the person professes.

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Assessment

Action plan: emphasizing the importance of education to the selected indigenous groups of people.

Conceptual Framework

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Definition of Terms

To facilitate a better understanding and clarity of the study, the following terms are defined operationally; Activities. Exercises that are utilized by programs for implementation of a certain objective or plan. Education. Is a process of giving off knowledge and understanding from the educator through teaching to the students. Educator Is the person that teaches a certain part of knowledge to the students. Education Process the process of relaying knowledge to the students that is relayed by the educator. 27

Ethnic Groups civic groups that are seen in some areas that are practicing beliefs and other rituals that are found in their area like the manobos. Hazard. Any phenomenon that has the potential to cause disruption or damage to humans and their environment. Or an event or occurrence that has the potential for causing injury to life, property and environment. Manobo an ethnic group found in Mindanao. Objectives pertains to expressing or dealing with facts or conditions without distortion of any kind Policies pertains to plans and procedures being implemented in certain program Resources pertains to the needed funds and tools that are needed to operate a program Values a certain belief of people that may affect their decision making.

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CHAPTER 3

METHODOLOGY

This chapter dealt with the procedure and operation of how the research problems of this study were answered. It includes the research design, research design map, the sampling technique, intervention protocol, the procedure for data collection and the statistical treatment used in interpreting the gathered data which provided a scientific framework in answering the problems of the study.

Research Design

A descriptive evaluative method was used in this study. This is the most appropriate method on inquiry about the present status and condition of a particular phenomenon. Concepts and procedures of general description, analysis, and classification are discussed and illustrated in considerable detail. This method tends to both the qualitative and quantitative analysis of inquiry such as the present investigation. 29

The profile of the descriptive technique is to tell “what exist” or “what is” about a certain educational phenomenon. It may likewise include a study on factors or current conditions about the nature of a group of individuals or a class of events which

may

involve

induction,

classification,

analysis,

enumeration,

or

measurement. The descriptive method or research is a useful tool for scientific investigation which aims to describe the existing status of events or phenomena. The results of studies employing the descriptive method of research can be used to advantage of the researchers in all areas of human endeavor. Hilway (2007) pointed out that the descriptive method is effective in obtaining accurate facts and figures about prevailing conditions. It tries to describe the situations from which the status of any kind of phenomena being studied may be learned and whenever possible to formulate valid conclusions from the data gathered. The descriptive study, according to John W. Best (1999) is concerned with the condition or relationship that exists practices that prevail, beliefs point of view or attitudes that are held, processes that are going on; effect that are being felt; or trends that are developing . In the study the proponents employed a quantitative descriptive research design to give an accurate estimate of the relationship between the variables. 30

The subjects of the study where observed and given a structured questionnaire to produce substantial data that will be vital in determining the relationships between the variables.

Participants of the Study

The researchers believed that the following are suitable participants for the study and will be justified accordingly. Thirty families and the barangay workers were involved because they are the focal point of the study, and they will play a vital role in the assessment of the values of the Manobo, B’laan and T’boli. All of the mentioned participants were involved because of the fact that the people being mentioned are important in assessment of the values towards education of the Manobo, B’laan and T’boli. This study is conducted to make certain of the validity of the research only those that are involved in the program where considered. The researchers obtained a Manobo family list and Barangay Staff list to make certain that the subjects were really qualified to be involved in the research. The researchers counterchecked all of the respondents before the researchers administered the questionnaire.

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Sampling Procedure

The study will be using quota - sampling procedure. Where in 30 families in every ethnic group is used as a respondent.

Instrumentation

Regarding the tool, the researchers decided to utilize a questionnaire derived from the related literature and some assessment tools, the instrument included the respondents’ socio-demographic profile, which includes their age, gender, number of children, occupation, ethnicity, income, marital status, and their educational attainment.

Observation

The observation was also been an excellent source of data to explain the issues surrounding this study. This was supplemented by the knowledge and ideas of the researcher. 32

Data Gathering Procedure

The data gathering procedure started with sending a letter to the Manobo chief and the barangay chairman where the Manobo, B’laan and T’boli families live. The letter was presented to the barangay chairman for possible recommendations of the target population, after identifying the respondents, the researchers immediately conducted the survey. The data collected were manually tabulated based on the variables and indicators in the questionnaire, after the data was tallied it was presented in tables and followed by a comprehensive interpretation. The interpretation of the results presented should be correlated to the previous studies in the review of related literature.

Statistical Treatment of Data

The researchers used several statistical techniques to generate and organize data comprehensively and meticulously.

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Values of the Manobo, B’laan and T’boli Parents Towards Education of their Children SURVEY QUESTIONNAIRE For Families Age: 50 – 54 40 – 44 35 – 39 30 – 34 25 – 29 20 – 24 15 - 19 Gender/Sex: Babae Lalaki Number of children: 1–5 6 – 10 others: Occupation: Educational attainment: Elementary Undergraduate Elementary graduate High School Undergraduate High School Graduate College Undergraduate College Graduate Income: Monthly Income: Ethnicity: Manobo B’laan Marital Status: Married Separated

Widowed

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11 – 12

T’boli

This questionnaire contains statements which pertain to the Values of the Manobo parents towards education of their children. Direction: Please indicate you answer by putting a check mark ( ) in the space provided for. Determine the extent by checking in the column that best describe your perception, using the following scale: YES (oo)

NO (hindi)

1. Sending their children to school(pagpapadala ng anak sa eskwelhan) Oo 1.kinukumbinsi nyo ba ang inyong mga anak na pumasok sa eskwelahan ? 2.bibigyan nyo ba ng kahalagahan ang pagpasok ng inyong anak sa eskwelhan ?

3.Naibibigay ba ninyo ang pangangailangang pang eskwelahan ng inyong mga anak? 4.nasisigurado ba ninyo na ang mga anak nyo ay handa na sumabak sa pagaaral? 5.bilang magulang kayo ba ay handa nang magpaaral ng inyong mga anak?

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Hindi

2. Their willingness to let their children learn (ang kanilang kagustuhang matuto) Oo

Hindi

1.ang inyong mga anak ba ay talagang desididong mag aral at makatapos? 2.ang inyong mga anak ba ay mayroong sapat na suportang magmumula sa magulang? 3.sinusuportahan ba ninyo ang inyong mga anak sa kanilang ambisyon na matuto ? 4.kung ayaw magaral ng anak niyo, pipilitin nyo ba sila? 5.bilang magulang ipapaalala nyo ba sa kanila ang importnsya ng pagaaral? 3. Their perspective towards educational attainment (pananaw sa pagkuha ng talino at dunong mula sa pagaaral) Oo 1.bilang isang tao mahalaga bas a inyo ang pagaaral? 2.bilang magulang ang importansya na ipaintindi sa mga bata ang kahalagahan ng pagaaral ? 3.bilang isang anak, bago maging magulang naipaintindi ba ng inyong mga magulang ang kahalagahan nito ? 4.at kundi man maipaliwanag , ito bay ipapaliwnag ninyo sa inyong mga anak? 36

Hindi

5.at bilang magulang at tangapangalaga ng inyong mga anak masisigurado nyo ba ang kanilang magandang kinabukasan sa pamamamagitan ng pagaaral? 4. Importance of education (importansya ng edukasyon) Oo 1.bialng magulang ipipilit nyo ba ang pagaaral nila? 2. ibibigay ang lahat ng kailangan para makapagaral sila? 3.paghahandaan at ibibigay ang mga kinakailangan pra lamang makapagaaral sa paaralan? 4.ipapabatid at ipapamukha sa mga anak ang importansya ng pagaaral? 5.itatawid ang pagaaral kahit anu pa man ang mangyari dahil pra ito sa kinabukasan nila

37

Hindi

REFEREENCES Elkins, Richard E. “Cultute Change in a Philippine Folk Society.” Philippine Sociological Review, Vol XIV, No. 3, (Jul 1966) 160 – 166

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