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 wouldnt 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 , Ive 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,Blaan and Tboli 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, Blaan and

Tboli.
2. To determine the socio-demographic profile of Manobo, Blaan and
Tboli parents.
3. To compare the values of Manobo, Blaan and Tboli parents in
educating their children.

Statement of the Problem

3

This study attempts to assess Values of the Manobo, Blaan nd Tboli

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, Blaan and

Tboli 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, Blaan and Tboli 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, Blaan and Tboli 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 Tboli 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, Blaan and Tboli parents towards education of
their children and aid their fellow community members as well to understand their
current status

This study will enable the researcher to identify which level of values of the
Manobo, Blaan and Tboli parents towards the education of their children and aid
them to find ways to enhance the parents 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, Blaan and Tboli
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, Blaan
and Tboli 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.

The limitation will be the respondents 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.

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
Jos 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

11

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 Manobos, 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 Blaans 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:
benevolenceto bond; universalismto bond + to learn; self-directionto learn;
stimulationto learn(+ to acquire pleasurable experience); hedonism(to learn) +
to acquire pleasurable experience; achievementto acquire; powerto acquire
+to defend; securityto defend; conformity and traditionto 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.

20

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, Blaan and
Tboli parents towards the education of their childrens. 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 ones 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 ones 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.

25

Assessment

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

Conceptual Framework

26

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, Blaan and Tboli.
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, Blaan and Tboli. 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, Blaan and Tboli 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.

33

Values of the Manobo, Blaan and Tboli 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:
15
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
Blaan
Marital Status:
Married
Separated

Widowed

34

11 12

Tboli

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?

35

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

38