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CHAPTER 1

The Problem and its Setting

The foremost function of language is to communicate ideas. It allows us to

form connections, influence, and express what we truly felt. Without the ability to

communicate using language, the capability to progress in the working world and

in life, itself, would be nearly impossible. Human language started to develop

around 100,000 years ago and up until now, we are still learning. We live in an

age where the interconnection of people groups and cultures is still just

beginning. That could only mean, not all the people that surrounds us know or

understands what we speak. Residents in Davao are no exception, since there

are more than 12 tribes which reside in the city. More and more people tend to

use English and Visayan, instead of their mother-tongue to communicate with

others.

In Europe, a study by Crosby 1986 pointed out that Globalization have

exerted the greatest impact on languages at mostly the local level, and the

impact has been more disastrous to indigenous languages in former settlement

colonies than to those in exploitation colonies. Differential evolution reflects the

fact that in settlement colonies the European colonists sought to create new

Europes outside their metropoles from which they inherited the ideology of

nation-states ideally unified by one single language. As the European

populations became the majority in their nations, they adopted a dominant or

official language for branches of their government, in the emergent global

industry, and in the school system. The chosen language gradually penetrated
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the private domains of citizens' lives to the point that it became vernacular

spoken by almost everybody.

In Philippines meanwhile, George Molina from Ethnic Groups of the

Philippines cited that the country has recorded a high death toll of dialects. The

past few decades have witnessed the extinction of such languages as Agta Villa

Viciosa, Agta Dicamay, Ayta Tayabas, and Ermiteño; many Filipino languages

are now on the endangered list. The biggest threats to Philippine languages,

however, are the conscious and unconscious decisions of families not passing on

their language and culture, opting to prioritize regional and national languages

instead. In some provinces, children who are fluent in regional and national

languages are looked upon more favorably, than those who are skilled in the

indigenous languages of their locality. Schools around the country use Tagalog in

teaching children, minimizing the use of indigenous languages. Furthermore,

children get little or no incentive to learn their local native languages. Their

parents and other adults around fail to show them the value of the language and

the consequences of its extinction. All of humanity should spare no effort in

arresting the dissipation of languages. Like precious treasures, the world’s

languages must be safeguarded at all times and not taken for granted. Every

time a language perishes, a piece of our human history dies along with it.

Education is also believed to be the forefront of alleviating the status quo

and improving one’s life, that’s why most indigenous people particularly the

young are sent to school to study which will benefit them and the group they

belong to. But since, universal language is being followed; indigenous people
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immerse themselves to 'foreign' language which affects the use of their own such

as the ITAS (Emerson, 2003). A paper by Grimms explains why the thirty-plus

Negrito languages in the Philippines are endangered, and what the projected

future is for these numerically tiny post- foraging societies in the 21st century.

The argument was supported by a review of the population sizes, interethnic

human rights problems, and the environmental destruction of the rainforests of

these marginalized people (Grimes 2000). They are considered to be the

aborigines of the Philippines whose ancestors migrated into these islands over

20,000 years ago. In early Spanish times these Negrito peoples numbered 10%

of the Philippine population, living by hunting, gathering and trading forest

products with non-Negrito coastal peoples. The other 90% of the people were

oriental-looking farmers, descendants of the early Austronesians who began

migrating into the Islands much later, only about 5,000 years ago.

In Davao region’s academic institutions, “Millenial Dabaoenyo blog”

stated that the educational system in the previous decades has been biased with

linguistic (written and oral) modes of instruction and assessment and equated

excellence with good grades in written exams. This is seen to perpetuate biases

among students whose learning styles differ from the linguistic learners. Now,

there is growing trend of considering all multiple intelligences/learning styles in

encouraging learning and development among the students. Schools are

beginning to include both curricular and co-curricular aspects as areas of

instruction and assessment of students’ learning. This approach is associated

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with the ‘holistic education’ goals in peace education which promotes cognitive,

affective and behavioral learning (Ong, 2012).

This study would somehow address the factors that can cause a dialect to

vanish. It will specifically focus on “Mandaya Language”. This research may add

to the existing literature that may provide valuable information beneficial to

students whose research is about or related to death of a dialect.

Research Questions

This study aims to determine the cause of vanishing language of

indigenous people in the Philippines specifically the Mandaya tribe of Davao

region. The output will be in a form of scholarly manuscript that could be a source

of information by different parties that show interest and concern to the said

topic. Specifically, this paper seeks to answer the following questions:

1. What environmental circumstances affect the demise of indigenous people’s

dialect, specifically Mandaya Tribe?

2. How does the idea of advancement contribute to the diminishing use of native

language?

3. How does modern education affect your dialect?

Review of Significant Literature

The section contains selected ideas related to the study that are used to

provide the researchers an adequate background and framework of the study,

which is Vanishing Indigenous Language: Mandaya in Focus.

Language death is not a pure linguistic situation. It is equally important to

examine the social and socio-economic situation of the language community.

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Language death is not a physical death, most of the time it is determined by the

attitude of the speakers because of the introduction bilingualism. This happens

when a dominant language intrudes the native community because of the

political and economic situation. The Irish language is at the brink of dying first

because of the long history of English linguistic dominance, the inclusion to the

English speaking world and economic privileges (Hindley, 1990).

According to Dr. Sarah Grey Thomason of the University of Michigan,

“every loss of a language deprives us of a window into the human mind and the

human spirit” and the “unique repository of human experience and thought”.

Unfortunately, when a language dies, so does the culture it nurtures. Particularly

tragic is the extinction of languages that lack writing systems or sufficient

historical records.

The Philippines, home of a large variety of languages, will absorb a high

death toll of languages unless urgent measures are adopted to preserve them.

The past few decades have witnessed the extinction of such languages as Agta

Villa Viciosa, Agta Dicamay, Ayta Tayabas, and Ermiteño; many Filipino

languages are now on the endangered list.

The biggest threats to Philippine languages, however, are the conscious

and unconscious decisions of families not passing on their language and

culture, opting to prioritize regional and national languages instead. In some

provinces, children who are fluent in regional and national languages are

looked upon more favorably, than those who are skilled in the indigenous

languages of their locality. Schools around the country use Tagalog in teaching
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children, minimizing the use of indigenous languages. Furthermore, children get

little or no incentive to learn their local native languages. Their parents and other

adults around fail to show them the value of the language and the consequences

of its extinction.

Education

While there is no definite statistic number of indigenous people’s

communities reached by the public-school system of the country, it is safe to say

that schooling is still inaccessible to many of these communities. They are

usually found in the mountainous areas of the country where basic social

services like public schools and health centers are non-existent. It is because of

this absence of schools that various groups have been undertaking efforts.

Another example is the tendency to label indigenous students as slow

learners just because it takes more time for them to learn the competencies

associated with literacy. Students from communities whose communication and

knowledge generation patterns are still very oral, it is natural that they take more

time to adjust to a new system of communication and pattern of thinking. Orality

as a system of communication and thinking has different dynamics from literacy

(Ong, 1982). While orality nurtures linguistic intelligence, sharpens memory

(voluntary, involuntary, iconic, implicit, semantic, symbolic, and) and associative

thinking, among others (Revel 2005), it has been given secondary attention in

the contemporary education system (Ong, 1982). Unfortunately, instead of

understanding the need of indigenous students for some degree of transition

from one communication pattern to another, they are evaluated as slow learners.
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Modernization

Aytas are marginalized from their land and feel their traditional culture and

ontology is similarly being marginalized. To combat this decay of culture and

tradition, the outcome of a 2006 workshop and research project was a discussion

of the integration of indigenous knowledge within formal education. It is believed

that this integration will provide Ayta communities access to quality and relevant

education for them to pursue their community’s development.

The Alternative Learning Systems (ALS) of the Bureau of Alternative

Learning Systems (BALS) in the Department of Education is the over-all

curricular framework for non-formal education system. Non-formal education

programs are meant for school drop-outs, adults, and out-of-school youth who

want to study at their own pace and place. The ALS curriculum is applied to the

indigenous education programs with innovations consisting of the use of

indigenous learning and teaching techniques (i.e., more group work, use of the

outdoors as venues for lessons) and increased use of indigenous materials for

teaching aids.

“Why Tagalog?” the non-Tagalogs ask, revealing aches of regionalism. It

is for this deep-felt pain from regionalism that the name Tagalog was changed to

the more benign Pilipino/Filipino.” The article goes on to explain that “Tagalog, of

the capital metro area including most of Luzon, was found to have all the criteria

of a language. Most other commonly spoken dialects were studied as a possible

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national language. But it was found that most of the widely-spoken dialects were

just that – dialects, study of the morphology and philology of Tagalog showed it

complying with the criteria of a language.”

Relevance of Time

Indigenous peoples who have gone to school recall how their way of life

and the indigenous peoples in general were usually seen as backward and

belonging to the past, and their knowledge and skills were discussed as inferior

or invalid when compared to ‘modern’ knowledge and skills. When indigenous

peoples’ life and being were discussed, there was a tendency to misrepresent or

misinterpret them because of the prevailing prejudice. These experiences show

the failure of the mainstream education system to address the indigenous

community context.

In the first decade of the twenty-first century, there are an estimated 6,800

living languages worldwide (Gordon, 2005). More than half of these are

endangered. Moreover, taken together, 96 percent of the world’s languages

account for only 4 percent of the world’s people (UNESCO, 2001). By a

conservative estimate, two languages are lost each month. Most linguists agree

that a large majority of the languages in existence today will disappear during this

century. Why should people be concerned about language losses that directly

impact only 4 percent of the world’s population? Part of the answer for those who

do not speak a language at risk is that the 6,500 non-dominant languages

reveal the enormous range of variation in human cultures, knowledge

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systems, and conceptualizations of the world. Languages demonstrate the huge

diversity of human insights, experiences, and value systems.

New curriculum should be based on local knowledge which will require

documentation and the development of new learning materials. The Department

of Education should invest in multi-cultural education that will enable the learners

to understand both their own culture and the modern/dominant culture. Doing so

will equip learners with confidence to engage in one’s community and outside.

Members of the dominant culture should, likewise be exposed to introductions of

traditional cultures to build understanding from the outside, as well.

The elders are the repository of knowledge. Their memory is the library of

indigenous communities. Elders say that knowledge is also stored in songs,

chants, dances, rituals, and day-to-day activities of the tribe. One elder stressed

that day-to-day living and the cycle of life of the community was the ultimate

repository of knowledge, for it was in living the knowledge that its remembrance

and storage were ensured.

There are 6,809 languages spoken in the world today. Conservative

estimates are that the world's languages are currently dying at the rate of at least

two languages each month, and linguists predict that most of today's

languages will die out in the next 100 years. Since 1962, the author has

been gathering field data on some of the smallest language groups in the

world—the Philippine Negritos

Today, the Negrito group totals some 33,000 people, comprising only

0.05% of the present national population. Clearly something has gone

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wrong with these tiny aboriginal foraging populations in the last 300 years

(Bennagen 1977; Griffin and Headland 1994; Headland 1989; Eder 1987). All

of these 32 Negrito groups speak endangered languages. Sixteen of these

groups live in the Sierra Madre mountain range that extends north and south

down the entire eastern side of Luzon Island. Each group speaks its own

Austronesian language, which they call Agta. 3 Each Agta language (or dialect)

is mutually intelligible with one or two of its closest neighboring Agta languages

(see the Appendix). I briefly describe here the story of one of those 16 Agta

groups.

Theoretical Lens

Grounded theory is a widely used qualitative methodology, especially as a

means to inductively separate clinical issues of importance by creating meaning

about those issues through the analysis and modeling of theory. Grounded

theory is associated by many with the notion of symbolic interactionism — a term

coined by Blumer in 1937. This process aligns an integrationist approach

alongside naturalistic inquiry to develop theory. This is where individuals are

known to share culturally orientated understandings of their world, where

understandings are shaped by similar beliefs, values and attitudes and determine

how individuals behave according to how they interpret the world around them.

People are seen as being both ‘self-aware’ and ‘aware of others’ and, therefore,

can adapt their social interactions and situational behavior to shape meaning and

society. In this sense, the focus lies with the symbolic meanings that are

uncovered by people’s interactions, actions and resulting consequences.

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Basically, phenomenology studies the structure of various types of

experience ranging from perception, thought, memory, imagination, emotion,

desire, and volition to bodily awareness, embodied action, and social activity,

including linguistic activity. This theory is very useful in this research as this

theory will enable the researcher to record the experience of the participants that

will be used in this research.

This study distills the core principles of a phenomenological research

design and, by means of a specific study, illustrates the phenomenological

methodology. After a brief overview of the developments of phenomenology, the

research paradigm of the specific study follows. Thereafter the location of the

data, the data-gathering the data-storage methods are explained. Unstructured

in-depth phenomenological interviews supplemented by miming, interview by

participants, a focus group discussion and field notes were used. The data

exploitation, by means of a simplified version of Hycner's (1999) process, is

explained
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Experiences

Vanishing Indigenous

Language

Idea of

Advancement/Modernization

Modern Education

Figure 1:

Theoretical / Conceptual Lens of the Study

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CHAPTER 2

Method

This chapter discusses the philosophical assumptions and general

methodology of this research. However, the indigenous approaches to research

on indigenous issues are not meant to compete with, or replace, the Western

research paradigm; rather, to challenge it and contribute to the body of

knowledge of indigenous peoples about themselves and for themselves, and for

their own needs as peoples, rather than as objects of investigation. In this

research the researcher intends to articulate methodological issues, which are

primarily important for indigenous researchers in the light of the indigenous

perspective.

This chapter also discusses the Philosophical Assumptions that talk about

the assumptions of the paper and wit the Qualitative Assumptions which

describes the qualitative correlates of the research paradigm. Design and the

Procedure as well as the Participants for this research are vigorously discussed

in this paper along with the Data gathering process and how the data is

analyzed. It should be noted that Ethical Considerations are well documented

and observed with especially as the role of the researcher is also discussed in

this chapter.

Philosophical Assumptions

In any kind of work or study, we always bring a certain set of beliefs as

well as philosophical assumptions. Qualitative researchers understand the

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importance of beliefs and theories that inform their work and also actively write

about them in their research.

When researchers undertake a qualitative study, they are in effect

agreeing to its underlying philosophical assumptions, while bringing to the study

their own world views that end up shaping the direction of their

research. Creswell describes the following four philosophical assumptions:

Ontological (The nature of reality): Relates to the nature of reality and its

characteristics. Researchers embrace the idea of multiple realities and report on

these multiple realities by exploring multiple forms of evidence from different

individuals’ perspectives and experiences.

Epistemological (How researchers know what they know): Researchers try to get

as close as possible to participants being studied. Subjective evidence is

assembled based on individual views from research conducted in the field.

Axiological (The role of values in research): Researchers make their values

known in the study and actively reports their values and biases as well as the

value-laden nature of information gathered from the field.

Methodology (The methods used in the process of research): inductive,

emerging, and shaped by the researcher’s experience in collecting and analyzing

the data.

Qualitative Assumptions

Phenomenology is designed to discover phenomena and unearth

previously unnoticed or overlooked issues, as it explores the experience and

meaning of phenomena. Phenomenology, therefore, reveals meanings that

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appear ‘hidden’ or identifies the impact of a phenomenon, rather than making

inferences. At the same time, this approach provides rich descriptions that aid

understanding. The result of uncovering this knowledge is that researchers may

better understand the possibilities embedded in the experience of phenomena.

The goal of phenomenology is to develop an understanding of a phenomenon

through the specific human experience of the phenomenon, in order to better

understand that experience of being in that ‘life-world’.

It serves to understand a person’s experiences rather than to provide

causal explanation of those experiences. The process of phenomenological

research, therefore, does not ‘break down’ the experience that is being studied.

Instead, it provides descriptions that are rich and full and interpretations that

exactly describe what it means to be a person in their particular world. The

phenomenological researcher is committed to understanding the experience of

the phenomena as a whole, rather than parts of that experience.

Phenomenology, therefore, is mostly used to develop ‘apathic’ understanding.

Grounded theory research can be conducted according to a variety of

perspectives, but with the primary ones being objectivism and constructivism.

Objectivism considers that, as in the natural sciences, there are

realities/truths/facts (an object) to be revealed. Objectivist grounded theory aims

to find and uncover what is believed to be ‘there’ (to be real) about human action

and interaction. In contrast, constructivism considers that, in human social

science, there are multiple constructed realities that are determined according to

the opinion of the person experiencing the situation and the person theorizing.
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Constructivist grounded theorists view their research product (theory) as

representing one of multiple realities about what may be happening regarding

human action and interaction.

Design and Procedure

There are a variety of methods of data collection in qualitative

research, including observations, textual or visual analysis (eg from books or

videos) and interviews (individual or group). However, the most common

methods used, particularly in phenomenological research, are interviews and

focus groups.

Interviews are a staple method used in qualitative research by Shannon

M. Oltman as such it will be used in this research. The research will hold face-to-

face interviews to be the gold standard, or the assumed best mode in which to

conduct interviews. While some scholars have addressed the advantages and

disadvantages of using telephones to conduct interviews, this work is scattered

across multiple disciplines and lacks a cohesive, comprehensive framework. By

examining key components in each of these contexts, the qualitative interviewer

can make an informed, reflective decision about the best interview mode to use

for a particular project.

But for the purpose of this research, the researcher decided to have the

face to face interview method in order for them to maximize the collected data by

the participants. The researchers interviewed five indigenous members of the Ata

tribe face to face. This research is thus, anchored in the theory of Martin

Heidegger (1982) which is defined as the study of experience and how others
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experience. Its studies structures of conscious experience as experienced from a

subjective or first-person point of view, along with its "intentionality". It then leads

to analyses of conditions of the possibility of intentionality, conditions involving

motor skills and habits, background social practices and, often, language.

The researcher conducted an interview through audio recording together

with an informed consent form signed by the participants to give privacy to the

participants and it would serve as their approval in conducting the said

interview. The participants were known to the researcher and surely, they were

confident enough to answer the questions of the researcher. The researchers

are neutral in listening and recording the answers of the Participants and do

not intend to give any form of reactions when the interview is ongoing. Creswell

(2003) states that a researcher has an obligation to respect the rights, needs,

values and desires of the informants. They cautioned researchers to be aware

of these and other issues before, during, and after the research were conducted.

Some of the issues involved the following:

1. Informed consent (Do participants have full knowledge of what is

involved? Is the process for obtaining consent appropriate?)

2. Honesty and trust (Are the researchers being truthful in presenting data?)
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3. Protection of Privacy, confidentiality, and anonymity. (Will the study honest

intrude too much into group behaviours? Are the provisions for protecting

privacy and maintaining confidentiality adequate?)

4. Protected from physical or psychological harm (including loss of dignity,

loss of autonomy, and loss of self-esteem) (Are risks reasonable in relation to the

benefits?)

Participants

The participants of this study were consists of five individuals from the

Mandaya tribe of Davao City who were randomly selected by the researcher.

They were currently enrolled in the Rizal Memorial Colleges Inc.

Ethical Considerations

The researcher is bound by rules of ethics. One of the most unexpected

concerns relating to ethical issues is the cultural sensitivity because it allows us

to effectively function in other cultures, it also allows us to respect and value

other cultures, and it can reduce cultural barriers among other individuals.
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Silverman (2000), argues that the relationship between the researcher and the

subject during an interview needs to be considered in terms of the values of the

researcher and cultural participation which covers both active and passive

behavior. The purpose of cultural participation surveys should be to assess

overall participation tribe members. When it comes to dealing with human

participants, research projects should rigorously follow ethical considerations.

According to Cohen et al (2007), as interviews are considered an intrusion into

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Participants' private lives with regard to time allotted and level of sensitivity of

questions asked; a high standard of ethical considerations should be maintained.

Therefore, appropriate steps should be taken to adhere to strict ethical

guidelines in order to uphold participants’ privacy, confidentiality, dignity, rights,

and anonymity. Thus, Ethical issues should be considered at all stages of the

interview process. In view of the forgoing discussions, the following section

describes how ethical issues in the conduct of the research have been

addressed:

Informed consent

The researcher will inform the participant from the Ata tribe about the

purpose, nature, data collection methods, and extent of the research prior to

commencement. Further, the researcher explains to them her typical roles; this is

very critical as the approach was altogether different form the traditional face to -

face approaches. This means researcher has provided the research participants

with everything they need to know about the study to make an “informed”

decision about participating in the said study. The researcher Inform the
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participants in a correct manner which lays to the foundation of research that is

both ethical and legal at the same time.

Harm and risk

In this research study, the researcher will guarantee that no participants

are put in a situation where they might be harmed as a result of their

participation, physical or psychological as stated by Trochim (2000). The

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researchers will make sure that the participants are protected from more than

minimal physical risk/discomfort. Researcher will see to it that the participants will

be comfortable enough physically or psychologically in whatever questions

thrown to them. The researchers-maintained promises of confidentiality and

monitored the data to ensure the safety of participants.

Role of the Researcher

The researcher will serve as an instrument in gathering the data. She will

conduct an interview to the Participants. She is also an education student who

seeks to record the experiences of the tribe members who have seen the

diminishing of their dialect. The researcher will try hard in making this study a

successful and a reliable one since she will need this study in her future

endeavor.

Data Collection

The data will be collected through a recording since this study will use a

one-on-one interview with the Participants. The data is recorded to the cellular

phone of the researcher and will be transcribed manually. The Participants will

answer the following questions that are attached in the appendices.

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Data Analysis

Researcher will attempt to derive the data through direct interaction with

the phenomenon being studied. An important aspect of data analysis in

qualitative case study is the search for meaning through direct interpretation of

what is observed by themselves as well as what is experienced and reported by

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the subjects. Bogdan and Biklen (2007), defined qualitative data analysis as

“working with the data, organizing them, breaking them into manageable units,

coding them, synthesizing them, and searching for patterns “.

In the process, the researcher will conduct on the whole data first, then will

attempt to take it apart and re-construct it again more meaningfully.

Categorization will help the researcher to make comparisons and contrasts

between patterns, to reflect on certain patterns and complex threads of the da ta

deeply and make sense of themes.

The process of data analysis will be based with the categorization and

organization of data in search of patterns, critical themes and meanings that

emerge from the data. A process sometimes referred to as “open coding

“(Strauss and Corbin, 1990) is commonly employed whereby the researcher

identifies and tentatively names the conceptual categories into which the

phenomena observed would be grouped. The goal is to create descriptive, multi-

dimensional categories that provide a preliminary framework for analysis. These

emerging categories are of paramount importance as qualitative researchers

tend to use inductive analysis.

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In this study, the interview is individual, recorded and transcribed. A

couple of open-ended questions are posed to which interviewees are required to

respond orally. In these processes, useful in that may be closely linked to their

experiences can emerge. The individual responses are analyzed, compared and

categorized and subsequently triangulate and interpreted to draw conclusions.

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Trustworthiness of the Study

Adhering strictly to all the ethical guidelines serves as standards about the

honesty and trustworthiness of the data collected and the accompanying data

analysis. Trust is a basic feature of all social situations that demand cooperation

and interdependence (Johnson George and Swap, 1982) The researchers will

inform the participants that their individual’s statements of future intentions is of

the true experiences or insights to the said research study. The researcher

adhered that this research study guarantees objectivity, accuracy and honesty

and should assure that the collected data will be strictly confidential and

anonymous. As the philosopher Bernard Williams argued, building the trust

required for a complex cooperative enterprise requires understanding that

situations.

As the study is focused on one on one interview, total anonymity is not

possible. However, the researchers ensured that the confidentiality and

anonymity of the participants will be maintained through the removal of any

identifying characteristics before widespread dissemination of information. The

researchers will make it clear that the participants' names will not be used for any

other purposes, nor will information be shared that reveals their identity in any
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way. Researchers will see to it that private information of the respondents

especially their name will be secured and expected that it will not be made public

which includes information that has been provided for specific purposes. As

ethical principle described in the Belmont Report that states that individuals
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should be treated as autonomous agents, and that individuals with diminished

autonomy are entitled to extra protection.

Despite all the above-mentioned precautions, it was made clear to the

participants that the research was only for academic purpose and their

participation in it was absolutely voluntary. No one was forced to participate in

the said research study. The participants involved legal capacity in giving

consent and situated as to be able to exercise free power of choice, without the

intervention of any element of force, fraud, deceit, over reaching, or other ulterior

form of constraints or coercion and lastly the participants have sufficient

knowledge and comprehension of the elements of the subject matter involved as

to enable them to make an understanding and enlightened decision. Participant’s

participation in the interview is entirely voluntary.

Credibility. Through the prolonged engagement with the responders as the

data will be collected and will be narratively presented, also with the persistent

observations of the gathered data, the researcher believes that it will achieve

taken enough considerations on the credibility of the research.

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Transferability. Multiple researches have been found in conjunction with

this research. Thus, transferability of data is achieved through the generalization

of the study findings to other situations and contexts.

Reliability. The five Participants who will happily share their experience will

provide the researchers with sufficient details and contextual information; this is
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what makes the research reliable. Irrespective, it is important to remember that

the aim of the researchers is not to generalize beyond the given data.

Conformability. Using the phenomenology theory of Maxwell, the

researchers will make it sure that the data used in this research will come from

the narrative responses of the responders and that all other potential bias or

personal motivations of the researchers are nonexistent in this research.

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CHAPTER 3

Results and Discussions

Qualitative approach was used in this study in collecting the data. This

kind of technique looks more likely to give more substance and reveal detailed

information. Qualitative research is concerned with trying to achieve a clear

understanding of the problem. This methodology is used to get information about

how people think, feel and act what they know. This section of the research was

conducted through individual interviews consisting five (5) people. The

information collected was presented in a narrative form that includes the

description and analysis of data.

This section reflects on the results of the interviews conducted with the

interviewees. It presents the analysis of their verbal responses during the

interviews.

Long and informal interviews were carried out with subjects regarding their

experiences on the demise of their dialect. The purpose was to find out what

were the factors that lead to the demise of Mandaya’s language based on their

experiences, and what is the advice they could give to avoid the death of their
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dialect. Topics that were discussed during the interview include the following

questions.

1. What environmental circumstances affect the demise of indigenous people’s

dialect, specifically Mandaya Tribe?

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All of them mentioned various environmental factors that caused the slow

demise of their dialect. But among the 5 respondents, 2 of them share the same

sentiment that the need to learn new language such as Tagalog and English

causes the clash and unfortunate loss of their dialect.

Participant A:

Isa sang mga environmental factors/circumstances na yaapekto sang hinay

hinay na pagkawa ng dialect ng mga mandaya kay yang pagkinahanglan na

matigam ng tagalog, bisaya o English para magkasinabot sang kanilan kaistorya

sang lain na lugar asta sang mga otaw.Yang mga mandaya doon na panahon

kay hinay hinay da yakabati na gamay dakman gayud yang tigtiyab na mandaya

bisan sang bukid labi na mga iso. Madaig da na mga iso Yang did a abay

makatiyab asata makasabot ng mandaya. Dili man lawngon tanan, pero medyo

madaig da gihapon labin na ngiyang yakahuya sang mga siyudad ng

kinadugayan. Usahay, awn mga kaila ko sa una na yageskwela sang davao na

pagabot adto sang manay kay di da tigtiyab ng mandaya. Siguro sa matingala

lang, pero di ko isad silan mabasol kay pwede isad na yakasanayan lang nilan

ngini. English Translation: One of the environmental factors/circumstances that

affected the slow vanishing of the Mandaya dialect is the need to learn other

languages such as Tagalog and English in order to communicate and interact

 32
32

with those people who come from different places. Nowadays, the Mandaya

people are slowly experiencing the scarcity of dialect usage in particular to the

younger ones who cannot speak and comprehend the Mandaya language. This

is not to generalize but most of those who now live in the city no longer speak the

dialect when they come back to the province. It actually led me into thinking as to

why they no longer speak full language but I can’t blame them because it may

just be a result of the language influence that they got used to.

Participant C:

Yang mga panghitabo na mawa sang dialekto ng Mandaya unam na nilan

yaamdam na mga dialekto tas ngiyong bag-o lang nilam ya encounter na nga

dialekto, tapos yaimpluwensyahan silan ng bag-ong dialekto parehas ng bisaya

or tagalog.Yang experience ko lang non yawa ing dialekto ng mandaya kadtong

nagpuyo ko sa davao kay mas ya adapat ko ing dialekto ng bisaya kesa

Mandaya. Ma describe ko sang experience kanami lingwahe kay awon

posibilidad na dili kami magkasinabot kay awon mga lalom na tiniyaban na dili

kami kasabot tas lisod kami maka komunikasyon sang iban na kay dili nilan
 33
33

masabtan kanami tiniyaban. Kamag gibati ami na experience kay usahay

masaktan kami kay paghikuhan kami ng iban na otaw kay tungod ng kanami

tiniyahan. English Translation: The occurrences that make the Mandaya dialect

seem to disappear is based on the clash between the language they are used to

in the first place and with what other language/dialect they are currently learning

that has a strong influence such as Bisaya and/or Tagalog. I, myself have

experienced a sudden loss of our dialect usage because I was able to adapt

Bisaya instead of working out our own Mandaya dialect. Knowing the situation, I

know that my fellow Mandaya speakers won’t be able to completely interact with

the Bisaya or Tagalog speakers because it makes it hard for us to comprehend

the words that seem vague to us but basic for the other native speakers, which

also makes me sometimes feel offended because they make fun of us.

One of the respondents also expressed his belief that his dialect will not

be easily forgotten.

Participant D:

Sa kana sa kabahin dili mawa ang tribu na Mandaya tungod kay

kinaiyahan sa yaan. Bisan hain paku pasingod daw unan pay masugatan ko nga

utaw yan kunak inistoryahan tungod kay amoy kanak gikautawan o gikamathan.
 34
34

Unan na kalisod gikaagian parihas sama kining pagkaan ug pagsakamuda. Wara

ako makadungog sang kanami inistoryahan na mag kawara. Para kanak dili ko

ma istorya yang mga panghitabo tungod kay wara man ko kasayod daw unan

yang umaabot. Unan kuno yang kanamo gibati na yawa na hinay hinay

pagkawara yang kamayong inistoryahan. English Translation: In that aspect, the

Mandaya tribe will not disappear because it is a freewill either one retains it or be

linguistically influenced. Wherever I go, whoever it is that I get to meet, I’d still

use my own dialect because it is what I have learned since then. Even when we

experience the difficulty of getting food to eat or do the farming, I have never

heard an issue that our dialect will vanish. To state, I cannot predict what will

happen because we all know we don’t have the hold for the future especially with

what will we feel if our dialect will slowly be forgotten.

Another environmental factor that was mentioned by one of the

respondents was the influence of other dialects through marrying a person from a

different tribe.
 35
35

Participant E:

Tungod kay kanami yaapektuhan ang kanami tribu na nangaminyo sa

siyudad gidara yadto sa kanami tribu yaanam-anam kawara kanami lenggwahe.

Kay tungod aron nya gasagol kay laing mga lenggwahe.Yabag-ohan kanami kay

lahi ang siyudad yakaadto sa kanami mga tribu. Oo, Kaanam-anam kawara kay

tungod yadara sa mga iban mga lenggwahe. Oo, kay tungod sa lain nako ya

inkunter na mga inistoryahan. Syempre yalipay kay tungod aron da isad kanami

yatigam na mga inistoryahan. English Translation: Our dialect is slowly fading

because most of the natives get married with those who live in the city and in any

other places which caused a mix of dialect usage that result to the loss of the

tribe’s individualism. We are culture-shocked because our tribe’s ways are far

different from the city. Yes, it is slowly vanishing because of their influence and

we are actually using other language which I have encountered from different

speakers. Of course, even with that change I still am glad because I get to learn

other language/dialect.

2. How does the idea of advancement contribute to the diminishing use of native

language?
 36
36

The respondents have different views as to how the advancement of

technology affected the use of their dialect. Two of them said that the possibility of

losing their dialect is high since most of the members of their tribe tries to imitate

what they see or hear in television and in different social media platforms. They

also noticed that some of their tribe members tend to use other dialects since

they were strongly influenced by technology.

Participant A:

Tungod sang padayon sa paglambo ng mga teknolohiya, yagkahinay hinay

da yang paggamit ng mandaya tungod awn posibilidad na masundog ng mga

otaw yang piyagtiyaban na madunggan sang tv o sang mga social media

man.Yang pagbagong ng pamaagi sang pagtudlo sang mga estudyante kay isa

sang yakaapekto kung nanga sa did a abay silan tigtiyab ngv mandaya. Malisod

siya sang pamagi na bisan mga puro mandaya kay did a mo isad maistorya

gamit yang minandaya. Kund dili bisaya, yang iban kay kasagaran tagalong da.
 37
37

Yang iban usahay kay di malikayan na masipog silan labi na kung yang kaiban

nilan kay dili mga mandaya. Yang iban mangud gayud na dili mandaya kay

mababa yang tanaw nilan sang mga mandaya. Pagtoo man gud nilan yang mga

mandaya kay ignorante agaw usahay yang iban kay tigpanaway sang mga taga

bukid labi na mga mandaya. English Translation: Because of the continuous

progress of technology, the slow diminishing of Mandaya dialect occurs as the

possibility of the people to imitate the language that are being used in the

television and in social media platforms which triggers to its extent. The new

ways of teaching the students is one of the many reasons why they are not using

the dialect. It is an unfortunate situation because even pure Mandayas doesn’t

use and can’t actually understand Mandaya words especially the deep-vague

ones. Others who aren’t from the same tribe discriminates the Mandaya people

because they believe that they are ignorant.

Participant C:

Yang epekto sang tanan pang advance sang teknolohiya duon kay dilida

usahay magamit kanami dialekto as mandaya kay mas igamit pa ing lain na

dialekto tungod sang impluwensya ng teknolohiya. Ang ginagamit duon na

dialekto na ginagamit kamak kapwa Mandaya halos man gud sang davao city

yanghuyaon ing kamak kapwa mandaya tas naa adapt nilan ing linggwahe ng
 38
38

bisaya. Yang rason nasa yang uban na mandaya wa gigamit ing mandaya

sinultihan kay tungod ya impluwensyahan silan ng iban na linggwahe awun isab

posibilidad na mauwan silan maggamit ng linggwahe ng Mandaya. Tungod kay

yaimpluwensyahan kami ug iban na linggwahe tapos mas yangibabaw kanami

ing iban na linggwahe kaysa sang kanami linggwahe na Mandaya. English

Translation: The effects of all of the advances of technology nowadays are the

infrequent use of the Mandaya dialect because they tend to use other dialects

that owes to the influence of technology. The Mandaya people who use the

dialect are now mostly living in Davao City who already adapted Bisaya as the

second language. Mandaya people doesn’t use the dialect is all for the reason of

the influence of other languages that mixed up with our own dialect that resulted

to subjugation.

Contrary to what the previous respondents stated, respondents B, D, and

E stressed out that they don’t see a problem with what the technology has been

offering. That, they should only focus on what good the technology has brought

to their community as a whole. After all, it’s up to the tribe members whether they

are going to continue using their dialect or just go with the trend.
 30

Participant B:

Kamak parti da kan kadi ako sa natinong mandaya palangga ug gana

gayod ang kanamo tribo kong kakasasuyod kamo yakatabang ini ng daig na kila

kami kong uno ya tribo kami dili sa pag pang hambog pero yaka tabang gayud

na makila ra madaig kami ug dakog garbo sa kanamo ya tribo. Kun yaka usab

kini sa kanamo society od yaka pamotay pero kun un o gayud yang pagka

sabatan dini da gayud ako makalawong na maliyang kanila ginabuhat kon sa

kanako panlantaw ok way problima kanako. Yaga pamati da lang sa iban kun

malisdan patudlo gayud ang solusyon ilabi na sa iban ng mga words di ako

katigam sa kanato perfecto na otaw kon mahitungod sa tribo na kanato na

belohan oero gamiton gayud na ini na inspirasyon sa kanato mga kalumonon.

Kadaigan utaw kasipugan unan nqa nga. Siguro masipog silan ilabi na gayud sa

eskwelahan pero katigam yan silan kung did a sila mag storya tungod di katigam

ang iban tribo pero yan sayunay da gayud yang kanami basta katigam da kaw.

English Translation: In my part, I am blessed to be part of the Mandaya

community and feel utmost love because helping and being in service is part of

our values. This is not to brag but the people have given me more assistance that

I and other members needed which adds up to our pride as a tribe. If technology

has changed the society and it has brought positivity and

 31

advancement, then I don’t have problems with it. The only difference there is that

the way of teaching is way harder than it usually is especially when the used

words are unknown to us and that there is no perfect person in the tribe that we’d

make as a model. Instead of looking at things in a negative way, why not opt for

something good those technologies has to offer and use it as an inspiration and

example to our brothers and sisters. Most of the people feel repressed by our

dialect. Maybe they feel that way mostly in school because students speak up

different dialects but it gets easier to use it you get to learn the language itself.

Participant D:

Para kanak waray sa kanami tribu waray apekto kun dili kadayawan sa

ipanghatag sa gobyerno. Para kanak waray yaapekto ug kabay-uhan swa

kanami tribu na inistoryahan.Para kanak wara ako makalisodlisod nay aka kapot

ako ug lain laing na inistoryahan.Para kanak sa pagkaduon ng panahon bagas

yang kautruhan tungod sang kanami tribu tungod kay kami isab ya ga-eskwela

tapos yakakadto sa lain –laing mga lugar. Para kanak wara gihapon mawara ang

kanami inistoryahan bisan sinuya kanami kaatubang dili gihapon kanami

iniostoryahan sa pagkaduon ng panaho0n yakaadto na kami sa lain-laing na

lugar kami isab yatigamda pag istorya sa lain-laing na inistoryahan.Para kanak

waray pan makapekto bisan hain paku pasingod tungod kay amoday kanami

gikaandan doon.
 32

English Translation: The government shares no negative effects but instead

betterment. For me, I notice no changes in our tribe’s dialect. I have never
 33

experienced a hard time mentally grasping various dialects. Nowadays, there are

a lot of changes in our tribe and because we are being sent to school to study

that also led us to other places. Despite of the changes, our form of

communication is still the same up until this very moment even if we have already

been to many places and learned other language and dialect. It is instilled in us

and will be instilled regardless of the changes in the society.

Participant E:

Sa kanami lugar yakaadto dili gayud mawara kanami inistoryahan pero

pagmakaanhi ako sa siyudad mawara ang kanami inistoryahan kay tungod

yakahalubilo kanami yani sa mga utaw. Siguro yaka enkunter kanami ng mga

bag-ong utaw nga lahi ang mga lenggwahe. Para kanak ok gihapon kanak rang

yatigaman pero lisod gihapon mawara ang kanami inistoryahan. Sa doon diri sa

siyudad mag binisaya da gayud kami para masabtan na isad ng kanami mga

inistoryahan. Kay tungod yaapektuhan dayadi sila kay sa kadugay dayaguya yadi

sa siyudad. Siguro yagabalhin da sila yadto sa laing mga amo yaapektuhan.

English Translation: In the province, never will our dialect be vanished. However

when I am in the city, our dialect suddenly changes all because we have

socialized with other people. We have encountered people with different language
 34

and it is fine for me because I learned their dialect and ours will just be the same,

it won’t be forgotten. At the moment, we are using bisaya so that we’d be able to

communicate with people using the dialect. The reason why others

lost the use of the dialect is maybe because they have moved to the city and that

they’ve been living there for a long time.

3. How does modern education affect your dialect?

When they were asked, the 5 respondents gave almost the same

answers. Stressing out that they are not affected with the modern education they

are experiencing. For them learning 2 nd or 3rd languages are not bad at all. If it

helps them improve their communication skills then they’re okay with it. They

also don’t feel ashamed with their dialect; they are proud of it and said that

nobody can make it disappear as long as their tribe members will continue to use

it. They also encourage their co-Mandaya to always speak their dialect.
 35

Participant D:

Para kanak waray ampan makaapekto bisan hain paku pasingod tungod

kay amoday kanami gikaandan. Bahin kanami war a kay makaapekto bisan

sinupa na mga utaw makaatubang nami sa eskwelahan dili iyan makaapekto

sang kanami inistoryahan. Bahin kanami wara kay makaapekto bisan sinu pa

nga mga propesor o adbiser na kanami inistoryahan sa maong tulunghaan.

Bisan ako experience di sa yaan maka apekto kanak kay words pero yang

kanang pagduhaduha na dialect mas madayaw makatigam baisan sa lain hain

pami pasingod. Di sa kaan kami maka feel ug ashamed tungod sa yaan kung

magkatuna masipog ako kay ako di gayod katigom sa iban words amo

masipugan gayod pero kayahon para sa among future. Para dili mawara yang

kanami inistoryahan tungod kay amoday kanami ikaandan. English Translation:

In my view, nothing can affect our dialect wherever I go because that’s what we

have instilled in ourselves. There is no one who can change us regardless who

the person is either he or she be someone we get to meet at school, a professor,

or an adviser. Even if I get to experience it, the words still won’t influence me with

no doubt. Learning second language isn’t bad. We shouldn’t be ashamed of not

being able to speak up other dialects, although I sometimes do but I have to

endure it for our future so that our dialect won’t diminish.

 36

Participant E:

Kanami dili yaapekto ang modern Edukasyon sa kanami dialekto kay

arangya sabtan. Sa tinuod lang diri gihapon mawara ang kanami inistoryahan

kay tungod aron lang kami sa kanami eskwelahan pero pariha lang inistoryahan

o aron lang malahi ang dili inistoryahan. Dili gayud yaapektuhan ang kanami

inistoryahan mas ok pa hinuon na arang pa kanami yasabtan sa mga tudlo pa

kanami. Dili gayud maapektuhan. Dili gayud ikasipog sa kanami mga

inistoryahan. Dili gayud mawara ang kanami inistoryahan kung permi kaw mag

istorya sa kanami inistoryahan. English Translation: Modern Education does not

affect our dialect because we indeed understand a lot. To speak frankly, our

dialect will not vanish because we are attending in a school that most speakers

are Mandaya. I prefer the vernacular rather than any other language or dialect

because we learn more. I don’t also feel too self-conscious about our way of

speaking whatever others say. Our dialect will never be forgotten or disappear as

long as it’s always used.

Participant C:

Para kamak dili siya makaapekto ang modern education sang kamami

linggwahe kay depende kamami kung unam kamami gusto gamiiton na

linggwahe kay depende kamami dili siya ingon na maapektuhan tungod sang
 37

modern education depende lang kung unam ma impluwensya na linggwahe pero

dili maapektuhan kamami linggwahe. Para kamak yaapektuhan yaduhang

 38

linggwahe kamak linggwahe sa mandaya kay mas yangibabaw pa kamak ing

ikaduhang linggwahe tungod sa impluwensya ng ikaduhang linggwahe. Naa kay

uban klase na feel naku dili sila komportably kamak kay tungod mandaya kamak

linggwahe tas imaliit nilam kammo kakayahan kay tungid mandaya kamo

linggwahe maong usahay mauwaw ako mag apil sang klase usahay kay

minandaya kamak tiniyahan. Kamak mabuhat asta mahatag na makaiwas sang

kamami linggwahe kay mas dili ko ikauwaw na mag storys ng kamami linggwahe

tas mas ma encourage pa ko ing iban na naakakat on sang kamami linggwahe.

English Translation: From my standpoint, modern education does not affect our

language because it depends on us in what or which language are we going to

use. It matters only on the influence of the language. As for my experience, what

dominates is the second language that I was able to learn and use. Although I

was capable to practice and adjust, I can feel that my other classmates are n’t

comfortable and they belittle me because I am a Mandaya. I sometimes feel

abashed to when I use our dialect whenever they are around but instead of

feeling indifferent, I’d rather encourage others to learn our dialect than be

ashamed of being able to speak it out.

Participant A:
 39

Yaapektuhan isad ng mga pamaagi sang pagtudlo doon kay yang mga

iso ginapractice da sang eskwelahan na mga tagalong man o English kaysa

mandaya. Madaig sa mga eskwelahan yang ginatudloan yang mga estudyante

na magtiyab ng tagalong o English na yamahimo na rason agaw madaig yang

yamasanay da siyan na pagtiyaban. Masabtan ko man silan, kay sang kadaig ng

otaw na yakaiban ko adalaw adlaw asta yagkalahi lahi na piyagtiyaban yang

madunggan ko, yatigaman da ko isad ngini istoryahon asta sabton. Maapektuhan

sang pamaagi na imbis matunan lang dapat nilan, yang iban kay amo da gayud

yang ginatiyab or gamit pagstorya kaysa sang tinood nilan na sinultihan. Sang

kanak yaagihan di man ako masipog magtiyab kay dawat man nikan yang

pagkamandaya ko tapos masabtan asta makastorya man isad ako sinultihan

nilan tapos di ko gayud ikasipog yang kanami diyalekto. Madayaw man gihapon

na matigam ng pagtiyab ng 2 nd or 3rd language, pero dapat kita mismo sang

sarili

nato dili guhapon makalingaw magtiyab asta makipagstorya gamit yang

mandaya na sinultihan. English Translation: The young ones are affected by the

way of teaching in today’s society because Tagalog (Filipino) and/or English has

been taught in school instead of the vernacular, Mandaya. A lot of schools are

applying the method which is the reason why they easily get used to the dialect

and language. I actually get and understand their side, because out of all people

that I was able to get along every single day, with different dialects, I was also

able to grasp and use their words. It is affective in a way that instead of learning
 40

the words, they are actually using the dialect without regarding their own dialect.

In my own experience, I don’t get ashamed of speaking out using Mandaya

dialect because they accept and know who I am and where I come from. It is still

good to learn and speak second or third language, however, we should know it in

ourselves that never should we ever forget to use our Mandaya dialect.

Participant B:

Dili da tungod makatigam aw di gyud maskin mandaya di kaw od amo

kadaigan utaw aw yakaskwela. Katigam naman kami mag englis , tagalong, og

bisaya. Amo gani ngadi kami yag eskwelahan tungod nami makatuon kun

malisdan ra gyudaw magpatudlo da lang sa iban.Di sa yan makaapekto kanak od

awon day kanami words pero yang pagduwa na dialect mas madayaw

makatigam. Kun iyay tetser magkutana masipog ako kay di gayod ako katuigam

sa iban words amo masipogay gayod pero kayahon para sa pagtuon. Siguro dili

lang natu walaon ang among dialect tungod nakasanayan namu, pero kung

hunahunaon ang among dialekto dili lisod sabton kay kaparihas lang ni sa bisaya

ang makontribute lang naku iingganyo ang uban na dili maulaw ug masadya kita

kung unsa atong tribo na kinagisnan. English Translation: You can learn a

language if you go to school and be educated not because you are

knowledgeable or you are a Mandaya. We already know how to speak English,

 41

Filipino, and Bisaya but in terms of comprehension it is still in progress; that is

the reason why we go to school here in the province because it is difficult to be

taught using different language and/dialects from other teachers. It doesn’t really

affect me if I already know the words but it does when we get to play the dialect

which is a good way of learning it. If the teacher will ask me, I would feel shy

answering because I do not know other words but I always do my best to study

and learn the dialect. Maybe, we don’t have to remove or forget our dialect

because we already got used to it, but to be honest if you think of our dialect, it is

not difficult to apprehend because it has almost the same words with bisaya. All I

can contribute is to encourage others not to be ashamed and be glad of what and

where we come from.

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CHAPTER 4

IMPLICATIONS AND FUTURE DIRECTIONS

The study has provided insights on few significant tips as well as insights

on how to prevent the demise of a dialect. The results showed that problems of

the respondents were brought about by the environmental factors particularly the

need to learn new dialects or language in order to survive in a community. The

influence of technology also appeared to be one of the reasons why some

members of the Mandaya Tribe start to shift their dialect preference. The modern

education however is not a problem to them. The results showed that the

members of Mandaya tribe are confident to not lose their dialect as long as they

continue to use and practice it. It also implies that they are open to learn new

languages in order for them to survive and communicate well in the community

they are living in.

 43

Although this was a relatively small-scale exploratory research, confidence

in the generalizability of the data that was gathered is beyond any doubt. The

apparently high level of consistency across the participating respondents

suggests that the issues and challenges which they have faced are more

common than previously thought of and the solutions and coping mechanisms

which they had implemented is beyond a doubt.

In conclusion, it is undeniable that language plays many important roles in

terms of formation of individual identity and mental structures, as well as the

 44

maintenance of society. However languages can also be threatened by

environmental factors like marrying other person from a different tribe, clash of

dialects and the need to learn new languages such as English and Tagalog. After

the research, it was made clear to us that as long as the members of Mandaya

tribe continue to use and practice their dialect the risk of its demise is low. Their

confidence of not losing it is also a key factor. Mandaya dialect being instilled on

them is enough reason to not forget it as their treasure.

Recommendation

Based on the findings and conclusions the following recommendations are

crafted for consideration of the beneficiaries of this study:

The researcher recommends that the administration of The Rizal Memorial

Colleges Inc. should allow clubs or organizations of different tribes in the school.

That clubs can host an acquaintance party so that they can socialize and mingle

with their tribe members. Club activities are also important. The institution

should also have a particular lounge or space so that clubs of different tribes

can socialize. They can spend their free time studying or socializing with their

tribe mates. Instructors should also encourage their students to speak up freely

using their dialect and never discourage or criticize them. In addition, the

researcher also recommends that the members of Mandaya tribe should

 45

continue to use their dialect wherever they go. Always think of their dialect as

their treasure. If they marry a person from a different tribe, it’s still okay to use

their dialect and always be confident.

 46

Moreover, future researchers may use the data and information from this

study as their baseline data for their future research works. Suggested future

studies should focus on the variables not discussed on the study.