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.

3

Statement of the Problem

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. 4

Significance of the Study

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 status5

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.

6

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.

7

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 9

United States occupation and fought until the Filipino forces were defeated. In

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. 10

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

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 11

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

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.12

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

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, 13

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

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

14

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

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

15

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

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

16

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

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

17

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

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.

18

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 proto-

Philippine 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,

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 19

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

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

20

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.

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 21

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

understandings of the good, beautiful, constructive, etc. Without normative

22

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:23

(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.24

(5)Values are ordered by importance relative to one another. Peoples

value form an ordered system of value priorities that characterize them as

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 25

considers processes through which values are influenced and through which they

influence action.

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.

26

Socio – demographic Profile:

Age

Gender

Number of children

Occupation

Educational Background

Income

Ethnicity

Marital Status

Conceptual Framework

27

Action plan: emphasizing the

importance of education to

the selected indigenous

groups of people.

Assessment

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.28

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.30

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.31

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.

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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 11 – 12 others:

Occupation: Educational attainment:

Elementary UndergraduateElementary graduateHigh School UndergraduateHigh School GraduateCollege UndergraduateCollege Graduate

Income:Monthly Income:

Ethnicity: Manobo B’laan T’boli

Marital Status:Married Widowed Separated

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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 Hindi

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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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 Hindi

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?5.at bilang magulang at tangapangalaga ng inyong mga anak masisigurado nyo ba ang kanilang magandang kinabukasan sa pamamamagitan ng pagaaral?

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4. Importance of education (importansya ng edukasyon)

Oo Hindi

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

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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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