Engaging Architecture for the Badjao Tribe in Batangas
CityMaglonzo, Mark Anthony M.
CHAPTER I: PROBLEMS AND ITS SETTINGINTRODUCTIONThe Philippines
has a total land area of 30 million hectares. Half of the country
is hilly and mostly categorized as a Forest Zone and part of the
Public Domain. As of the year 2005, the country has a population of
85 Million and a vast of majority 12 Million populations of
Indigenous People in the Philippines reside in the uplands which
they claim as part of their traditional territories. Most of the
Indigenous People depend on traditional swidden agriculture
utilizing available upland areas. However, most of these
traditional cultivation sites and fallow areas have now been
degraded and are further threatened by the influx of migrant
farmers who have introduced unsustainable lowland commercial
farming practices. Furthermore, most Indigenous Communities do not
have legal recognition over their traditional lands, thus limiting
their ability to freely conduct their livelihood activities and are
denied access to other natural resources in their communities.
(Vera, 2007)The Indigenous Peopleare the descendants of the
original inhabitants of thePhilippines. Each group has a distinct
culture and language. They are groups of people live in a rather
traditional way. They represent nearly 14% of the countrys
population and there are One hundred Ten (110) major groups living
in the country. They are among the poorest and the most
disadvantaged social group in the country. Illiteracy, unemployment
and incidence of poverty are much higher among them than the rest
of the population. IP settlements are remote, without access to
basic services, and are characterized by a high incidence of
morbidity, mortality and malnutrition. They experience neglect and
discrimination by many people and unequal treatment in the
provision of basic social services by the Government. The 2008
budget shows that regions with highest concentrations of indigenous
peoples get the smallest allocations from the national government.
Thus, social service provision in indigenous territories is far
below that of the rest of the country. The general health situation
in regions and provinces with the largest concentrations of
indigenous peoples is below the national average. Indigenous
peoples experience seasonal to chronic food shortages during the
year. A major factor causing food insecurity and poverty among
indigenous peoples is the loss of ancestral land due to
displacement by development projects and extractive industries
including mining, dams, logging or natural causes. Another factor
is environmental degradation destruction of forests, pollution of
waters and loss of agro biodiversity as a result of impacts of
extractive industries and agriculture modernization. (Vera,
2007)One of the groups of Indigenous People is the Badjao or Bajau.
They are also known as Sea Gypsies because they move with the wind
and the tide on their small houseboats called Vintas. They call
themselves Sama Dilaut (Sea Sama), meaning that the term "Badjao"
is most often a term used by outsiders, but accepted by the Badjao.
The spelling "Badjao" as used in the Philippines commonly refers to
the Sama Dilaut while the spelling "Bajau" is used in Malaysia as
the local term for any number of Sama groups.They are also referred
to as Palao or Lumaan (God forsaken) by the Tausugs.They are sea
nomads scattered along the coastal areas of Tawi Tawi, Sulu,
Basilan, and some coastal municipalities of Zamboanga del Sur in
the ARMM. They make their livelihood solely on the sea as expert
fishermen, deep sea divers, and navigators while women weave mats
and market pottery. They use numerous methods for fishing, farm
seaweeds, gather shells and so forth as their source of food or to
sell and barter for other necessities such as clothing, materials
for boat construction, mats, and fishing equipment. (Mission,
2014)
BACKGROUND OF THE STUDYThe Badjaos are one of the most socially
oppressed and ignored ethnic tribal group in the country. They are
nomadic people that do not have permanent and proper settlements.
They are scattered in different areas mainly in Luzon and some
parts of Visayas. They move from Sulu and Celebes seas into land
and migrated to urban areas to venture living in urban areas but
having no permanent settlement, they move places to places where
they could find food but rather they end up indigent and beg people
money for food. They are known as the unfortunate people that enter
jeepneys giving envelop to passengers to ask them for money and it
became the livelihood of the Badjaos in urban areas.A community of
Badjoa can be found in Malitam II and Wawa, Batangas City composing
of 600 people divided into 150 families. The City Environment and
Natural Resources Office (ENRO) conducted a week-long research
activity inBadjaocommunity at barangays Malitam and Wawa, Batangas
City. They conduct a Community-based Natural Resources Management
Program (CBNRMP), the Ala Eh! Bangon Badjao, in thecommunity. is an
approach to conservation and development that recognizes the rights
of local people to manage and benefit from the management and use
of natural resources. Ala Eh! Bangon Badjaois a call-to-action
long-term campaign to augment the current situation of this
indigenous group in terms of sustainable development. They
identified top ten problems of the Badjaos in the community and
those are unstable source of income and poverty, illiteracy,
unmanaged solid waste and degraded natural resources, poor hygiene,
poor water source, unimproved bridge, lack of source of
electricity, high cost of medicine and hospital expenses, lack of
security of tenure, and high population rate.The Badjaos in the
community hardly find work because they did not finished schooling.
Other people do not trust them for the misconception such as being
illiterate, thieves, unclean, disrespectful, and mean. Because of
illiteracy most of them were unable to read and write because they
were not sent to school by their parents. They move frequently
because of prevalent war in parts of Zamboanga, Jolo and Basilan.
Poverty hinders their capability to go to school. Since they have
no money to buy their daily meals, pay transportation expense, and
purchase school uniforms and projects they quit schooling.
Badjaosexperience discrimination and self-fulfilling prophecy. They
were tagged asslow learner, have poor hygiene, and have low
emotional quotient.Because of a language barrier, they have
difficulty interacting with other people and expressing their ideas
and needs. They are always left out in learning academic subjects.
They lack moral and financial support to continue their education.
Theypay five pesos (P5.00) per jar of oil in order to light their
house in the evening. They have to sleep early and stop all their
activities by the time their light runs out. Children suffer
because they have to work their assignments using dim light. They
hardly focus on studying their subjects because of lack of
electricity.Badjaosneed to learn the principle of solid waste
management. The ideas of sorting garbage, composting wastes, and
establishment of a Material Recovery Facility (MRF) are suggested.
Lack of hygiene is a main issue. There are strong presences of
garbage from different sources outside the community. Tides
especially during storm have brought these tons of wastes into the
mangrove area. These are causing the health of the surrounding
ecosystem to decline. It also serves as a health threat for the
whole community. Badjaosare dependent to fishing activity. Since
their religion, culture and beliefs define what they have to eat.
They do not consume meat and rely solely for rice, fish and
vegetables as their diet. Those going farther in other places in
order to catch fish mean increased expense in fuel consumption
resulting to lesser take-home pay. Water pollution is a main
contributor to the decline of collected fish in the nearby waters.
Theyneed comfort room and a source of water. There were public
toilets within the community but the locals do not utilize these
because maintenance is an issue. Poverty also hinders them to buy
basic toiletries such as soap and tissue. Some children swim, and
the locals wash their clothes in the Calumpang River. They rarely
buy clean water for they have to pay one peso (P1.00) for every
gallon. That means, they have to spend at least fifty pesos
(P50.00) per day to do their washing of clothes, and cleaning
themselves using safe and clean water they buy from local
entrepreneurs. Because of these many of them get sick but because
of high cost of medicine and hospital expenses, their sick family
member is often untreated, and worst die of illness.The Badjaoshave
to move from one place to another to do their daily activities such
as going to school, barangay center, work, market, and church. The
accessible bridge they have is made of pieces of bamboo tied-using
rope. This is biodegradable and lasts only for a year.They have
difficulty crossing since their bridge moves freely under presence
of strong wind. They are also at risk of falling hard into
contaminated water with solid wastes found under the bridge when
this breaks. Climate change has direct impact on
theBadjaocommunity. Sea level rise and strong typhoons
displaceBadjaoand push them to find another safe and suitable
niche. On 2002, their community sprang in their latest location
since Typhoon Caloy destroyed their houses in an island where they
were first situated. Strong typhoons such as Ondoy and Yolanda
repeated such experience- they have to rebuild their devastated
lives and start all over again. Badjaosdistress of being
dislocated. (Chua, 2014)
STATEMENT OF THE PROBLEMThe Badjao community in the barangay of
Malitam II and Wawa, Batangas City is a very poor and undeveloped
community. They have poor hygiene, poor water source, unmanaged
solid waste and degraded natural resources, unimproved bridge, and
lack of source of electricity, poverty and illiteracy. Because the
community do not have permanent source of income and the Badjaos in
the community do not have knowledge for livelihood other than
fishing, they cant manage to have a satisfying life and ability to
solve these problem in their community. Because source of income is
their main problem they venture to go to places desperate to find a
stable source of income that they are contented to receive tasks
such as a street sweeper, garbage collector, vendor, dish washer,
and household helper. For them, to earn income to eat for a day is
more than enough and they no longer practices their culture,
tradition and beliefs as Sama and that endangers them to lose their
identity. They only focuses to live through a day and fight hunger
and the risk living in poor, unhygienic and uncultured
community.
Sub problems1. Do have unstable source of income, poverty and
illiteracy that threats their livelihood and scattered them in
urban areas as beggars asking money for help.2. The Badjaos culture
and traditions are disappearing since they move to unfamiliar
places on land and urban areas where their identity and autonomy
are affected.3. Badjao migrants are discriminated, cannot keep
their paces living with the land dwellers and are not recognize by
the people and government that constrained from complacency and
development.GOALThe study aims to provide means of development of a
proper and permanent community settlement for the Badjao Tribe in
Batangas City that will provide their needs, give them protection
and preserve their culture and traditions as a worthy heritage by
the society and the government.
Objective 1: To know the skills of the Badjao and present ideas
that would determine methods how to develop and maintain a healthy
sustainable community that will provide essential needs and
livelihood for the Badjaos.Strategies:1. Study the Badjaos
knowledge, natural skills, products, educational activities and
alternative ways to determine the possible facilities that can be
their source of income.2. Interview the Badjaos to know their
actual needs and know their knowledge that is useful for the
livelihood in their community.3. Conduct a site visit to know the
present status and activities through immersion.
Objective 2: To help facilitate a community that will protect
and preserves the Badjaos identity and culture through
Architectural techniques and adapting their traditional
housing.Strategies:1. Study the Badjaos culture and traditions that
defines their identity as Badjao and investigate their original
Architecture houses to gain more knowledge about their nature.2.
Determine different available materials within the region suited
for the Badjaos traditional housing.3. Formulate concepts and
theories regarding the development of a sustainable and healthy
environment for the Badjao community.
Objective 3: To know the provisions that will give rights to the
Badjao and provide alternative ways for the Badjao people to adapt
living with the people in Batangas that would help for them to
develop.Strategies:1. Investigate the influences of the land
dwellers to the Badjao and changes it brought to them.2. Study the
existing cases and condition of the Badjao settlements by site
investigation and determine approaches to treat these cases.3.
Coordinate various government and non-government organization that
helps the homeless and indigenous people to determine laws and
ordinance related to the study.
SCOPE AND LIMITATIONSSCOPEThe study will focus on the culture
and tradition of the Badjao tribe that will preserve their identity
and promote their practices and believes as an ethnic group. This
will include the origin of the Badjaos, why they migrated away from
their land of origin, their current condition of Badjao community
in Batangas and the the government and non-government organizations
that are helping and needed by the Badjao. The study also looks out
on the lifestyle of the Badjao and how they will adapt living with
land dwellers.The study includes the dwellings or houses of the
Badjao tribe. The availability of the materials for their houses
will be in the study and the information will be gather to help
develop a community that will recognize their identity and culture
by the society and the government. The study will seek how
Architecture drives in the improvement of the condition of the
Badjaos, their houses, community and life.The study also includes
the life of a community, its economy and people. This will include
the culture and traditions of other ethnic or indigenous group in
the same situation with the Badjaos, finding ways and information
on how they will adapt living in unfamiliar environment and
community and how they will manage to cope up with the modern
society.
LIMITATIONSThe main tribe of the Badjao is in Sulu archipelago,
part of Mindanao which is far reaching to gather first hand data so
it is rather suitable to the researcher to gather data on books,
articles and websites that reports the present information
regarding to the study. The major idea of the study is the
migration of the Bajaos in Batangas City and the researcher can do
major data gathering and research in there, there is also a
non-government organization, the Born Again Badjao Church, that
could give information for the study. But since there are some
minorities of the Badjaos migrated in the vicinity map of Batangas,
visitation to the community would be help to gather first hand
related data and information and that will be helpful to the
researcher and for the study.PURPOSE AND SIGNIFICANCE OF THE
STUDYTo the Badjao: The study is to promote and introduce the
community of the Badjao and be a tool to encourage people to have
respect, interest and appreciation on them. This study may lead in
understanding and noticing the cultural heritage of the Badjao by
the society and may be a help on promoting a better way living
along with them.It is important to know the reasons why these
people can still survive despite of being rejected, oppressed and
treated unequal by the society and the government. They strive to
live their lives in desperate ways but as human being it is
important also to know them to be able to know how they would be
helped and other indigenous people like them.To the Government and
Non-government organizations:The study will help government like
the Department of tourism and non-government organizations like
GLIM and Born Again Badjao Christians to know further what the
Badjao people need and how they could help them more.To the
Indigenous People:The study will help to understand and give
knowledge about the indigenous people. The study will also provide
effective ways and strategies achieving a sustainable community
development for indigenous people that will provide such principles
and guidelines that other future developers and designers can
use.
ASSUMPTIONSThe community developments for the Badjaos would be
possible and can be funded by the government and non-government
organizations. The government agencies like the National
Anti-Poverty Commission (NAPC), Department of Social Welfare and
Development (DSWD), Department of Environment and Natural Resources
(DENR), Department of Education (DepEd) and provincial governments
can help the Badjao migrants since they can produce large amount of
funds and can directly ask from the president for approvals. They
can execute housing projects and community for the Badjaos and
other indigent groups. Since the researchers focusses on the
existing Badjao migrants in Batangas City, a non-government group
or a ministry helps those Badjaos in Batangas with educational,
feeding and housing programs.
REVIEW OF RELATED LITERATUREPhilippines - Indigenous PeopleThe
Philippines is a culturally diverse country with an estimated 14 -
17 million Indigenous Peoples (IPs) belonging to 110
ethno-linguistic groups. They are mainly concentrated in Northern
Luzon (Cordillera Administrative Region, 33%) and Mindanao (61%),
with some groups in the Visayas area. The Philippine Constitution,
in recognition of this diversity and under the framework of
national unity and development, mandates state recognition,
protection, promotion, and fulfillment of the rights of Indigenous
Peoples. Further, Republic Act 8371, also known as the Indigenous
Peoples Rights Act (1997, IPRA), recognized the right of IPs to
manage their ancestral domains; it has become the cornerstone of
current national policy on IPs. (Vera, 2007) (Philippines U. ,
2013)In the Philippines, IPs has been subject to historical
discrimination and marginalization from political processes and
economic benefit. They often face exclusion, loss of ancestral
lands, displacement, pressures to and destruction of traditional
ways of life and practices, and loss of identity and culture. In
extreme situations, social and political discontent has erupted
into armed conflict the 40-yearold armed conflict in Mindanao,
involving secessionists and communist insurgents is a prime
example. Conflicts such as these not only threaten the stability
and development potential of affected areas, they exacerbateIn the
Philippines, UNDP has to date undertaken 35 IP-focused or
IP-related projects, which have together assisted 28 distinct ethno
linguistic groups in 12 regions and 21 provinces throughout the
country. These projects have focused on improving the capacity
ofgovernment agencies, civil society, and other service providers,
aswell as building capacity amongst IPs and their leadership.
(Philippines U. , 2013)
The Muslim Ethnic Groups Ethnic is an Italian term for nation.
An ethnic community may be defined as tribal group which has its
own language, hold in common a set of tradition different from
others whom they are in contact. It has its own territory from
which its ethnic identity is derived, and thus becomes a uniting
factor for group cohesion. The Muslim ethnic groups in Mindanao and
Sulu are linked by both ideological and geographical factors.
(Verzola Jr., 2013)There are more than 40 different ethnic groups
in the Philippines.Each group has a distinct culture and language.
Several of these ethnic groups can be distinguished as "tribal
groups". They are 'indigenous groups' who still live in a rather
traditional way. Each group lives in a specific region on one of
the islands. You can meat them in parts of Luzon, on some of the
Visayas islands and on Mindanao. (Verzola Jr., 2013)
The Badjao and their LegendBadjao is a name thats applied to a
variety of boat-dwelling and sea-faring peoples with scattered
settlements across Southeast Asia: from the Philippines, through
eastern and northern Borneo; and from Sulawesi and the Little Sunda
Islands of Indonesia, to the Mergui Archipelago off southern
Myanmar. This is why Western observers and textbooks have tagged
them sea gypsies.There are two major Badjao groups in the
Philippines. First is the Bajau Kagayan, also called Jama Mapun,
who lives in the Cagayan de Sulu and Bugsuk islands between Palawan
and Sulu. Second is the Badjao who call themselves Sama Laut or
Sama Dilaut (Sea Sama).The exact or scientific origins of the
Badjaos are uncertain. According to a legend, they came from the
shores of Johore, Indonesia, where they had already been living in
clusters of houseboats. There are other theories that claim the
Badjaos were originally from the land-based Samal group but
branched off into boat dwellers as a result of their occupation.
Another theory claims the Badjaos were originally boat dwellers
that eventually built stilt houses near fertile fishing grounds.
The Spanish and American colonizers failed to influence the Badjaos
because they live in the territory of the Muslim Filipinos,
although they are also the least influenced by Islam.Due to
commercial shipping and other factors since WW2, they have settled
on land. (Vera, 2007) (Yan, 2012) (Lehman, 2013) (Verzola Jr.,
2013) (Church, 2014)A legend tells that these boat dwellers came
from the shores of Johore in Indonesia, Princess Ayesha of Johore
was betrothed to a Sulu Sultan but she really wanted to marry the
Sultan from Brunei. One day, a large fleet of war boats escorted
the Princess to Sulu, the fleet was intercepted by the man she
really loved, the Sultan from Brunei, who kidnapped her and set
sail back to Brunei. The escorting fleet could not return without
the Princess and kept on sailing the seas, only mooring at
uninhabited islands; some of them turned to piracy and roamed the
seas to search for fortune and glory. Others only searched for food
and became fishermen, the Sulu Sea had an abundance of fish that
helped to sustain their livelihood, and most of the daily catch was
bartered with other tribes that lived along the shores and beaches.
The Badjao still live in houseboats, clustered near the coastline
of Southern Mindanao. But they also built stilt houses near fertile
fishing grounds; these houses are a temporary refuge during times
that these boathouses needed repairs. These wanderers of the
Southern seas are born on the water, live on their boats and say
they will only set foot on land only to die. (Jong, 2010) (Yan,
2012)Partylist lawmakers want the House of Representatives to look
into the relocation of Badjaos or sea gypsies to the mountainous
area of Zamboanga province after they were displaced by the
fighting between government forces and the Moro National Liberation
Front (MNLF). Hundreds of Badjao families are being uprooted from
their traditional habitat and are being brought to the village of
Tulungatong, Mampang and to other villages far from the sea.
Badjaos in Zamboanga City live in boat houses or stilt houses in
the coastal areas of Mariki and Rio Hondo, and earn a living mostly
through fishing, deep sea pearl diving, and seaweed farming. the
displaced Badjao families were prohibited from returning to their
homes and sources of livelihood after the local government of
Zamboanga City declared certain parts of their villages as
no-build, no-return zones. Barangays Sta. Catalina, Sta. Barbara,
Rio Hondo, and Mariki were included in the list of environmental
protection areas under the National Integrated Protected Areas
System (NIPAS), according to Ilagan. Badjaos would have a hard time
surviving in the mountains because it is not their traditional
habitat. The Badjaos were not consulted when the decision about
relocating them was being made but they want to go back to their
homes and they dont to live in the city. (Dalangin, Lira -
Fernandez, 2014)One hundred Badjao families displaced by the
conflict are to be relocated away from their natural habitat, the
sea, according to a petition ononline advocacy platform
Change.org.The petition asks that Mayor Ma. Isabel Climaco and
Department of Social Welfare and Development Region IX director
Zenaida Arevalo relocate the families along the coasts instead of
in the mountains. According to graduate student Honee Alipio, who
grew up in the same city and witnessed the way of life of the
Badjao, which prompted her to create the petition, the lives of the
indigenous group revolve around the sea. The badjao culture was
rich and deeply rooted in the sea, that even though they were
Muslim, they nevertheless venerated Omboh Dilaut, the god of the
sea. In this case, the Badjao families came from the barangays of
Mariki, Rio Hondo, and Sta, Barbara, which were affected during the
siege. The Badjaos way of life needed to be respected. They need
education and healthcare. (Aquino, 2013)Badjao Rituals and
TraditionsThe traditional attire of a Badjao is the patadjong. It
has many uses. They are made large enough to fit any person and is
worn by both men and women as a skirt or gown tucked at the chest
level. It can serve as head cover, waistband, sash, blanket,
hammock, shoulder bag, cradle, pouch, hood, or pillow. The womens
sablay is a loosed sleeved blouse reaching down to the hips. A
simpay (band) forms the front opening and extends to the back from
a small collar. A womans typical accessories are jewelry and
colored combs. The bracelet is the most popular ornament. Other
pieces of jewelry are the pendant, earring, ring, necklace, and
anklet. Metal craft designs can be classified into three kinds: the
repousse, relief hammered from the reverse side; arabesque,
incision of interlocking curves; and figureen, tracing with thin
gold, silver, or brass wires. (Yan, 2012)The Badjaos have five
types of songs: the leleng, binoa, tenes, panulkin, and lugu.
Except for the last two, the lyrics are improvised and sung to a
traditional tune. The leleng is sung in most occasions. Anyone can
sing the leleng. The binoa is similarly chanted as the leleng. The
tenes-tenes is a ballad whose tune changes with the lyrics. It may
be sung for any occasion and by anyone. The melody of a known tenes
may be used for a different set of lyrics. Most tenes have a
subject of courtship and love. The tenes is also a song addressed
to the sharks. A woman sings the lugu at a wedding as the imam or
panglima walks with the groom to the brides side. The lugus lyrics
are verses from the Koran; it has a traditional and melancholy
tune. The panulkin is sung only by the imam and has traditional
tune and lyrics. It is sung during the vigil of the dead, from 7am
to 1am. It is a way of keeping awake and of making the community
aware that somebody has died. (Yan, 2012)The Badjaos dance
traditions are similar with the other ethnic groups of Sulu,
particularly the tribes in Samal. The basic traditional dance
movement is the igal or pangalay performed by the female. The
dancers hair is preferably pulled back in a bun, although it may
also be allowed to hang loose. Either a drum or a gabbang
accompanies the dance. Except for the kata-kata or narrative forms
and riddles, Badjao literature is meant to be sung. It attributes
its oral forms of literature such as animal tales, trickster tales,
magical tales, and novelistic tales from the tribes in Samal. (Yan,
2012)The Badjaos paintings and carvings are integral to their life
cycle. In wedding ceremonies, the wedding beautician must be adept
at applying the special makeup on the bride and groom. With a razor
blade tied with thread to a split bamboo twig, the beautician
shapes the brides eyebrows into a triangle and carves tiny bangs on
her forehead. Lampblack is used to outline a rectangle on her
forehead and is emphasized by a yellow ginger juice. Black dots are
outlined horizontally above the eyebrows and/or beneath the eyes
with the pointed end of a coconut midrib. Another beautician
attends to the groom and his face is made up the same way. (Yan,
2012)Childbirth ritual, a newly born infant is thrown into the sea
and members of the clan dive to save the newborn. Other traditions
such as marriages are prearranged by the parents for their sons and
daughters; the process similar to other ethnic groups, in that, a
dowry is often presented to the parents of the woman a man wishes
to marry. And, only the Badjao leader can consecrate a marriage.
Therefore a leader is chosen based on individual inherent virtues,
wisdom, and charisma...an inate ability to attract followers. (Yan,
2012)Boat-dwellingFew Sama-Bajau still live traditionally in
houseboats which generally accommodates a singlenuclear
familyusually five people. The houseboats travel together in
flotillas with houseboats of immediate relatives and co-operate
during fishing expeditions and in ceremonies. A married couple may
choose to sail with the relatives of the husband or the wife. They
anchor at common mooring points calledsambuangan with other
flotillas at certain times of the year. These mooring points are
usually presided over by an elder or headsman. The mooring points
are close to sources of water or culturally significant locations
like island cemeteries. There are periodic gatherings of Sama-Bajau
clans usually for various ceremonies like weddings or festivals.
They generally do not sail more than 40km from their "home"
moorage.They periodically trade goods with the land-based
communities of other Sama-Bajau and other ethnic groups.Sama-Bajau
groups may routinely cross the borders of the Philippines,
Malaysia, and Indonesia for fishing, trading, or visiting
relatives. (Yan, 2012)Badjao divers (Palawan)Sama-Bajau are also
noted for their exceptional abilities infree-diving, with physical
adaptations that enable them to see better and dive longer
underwater.Divers work long days with the "greatest daily apnea
diving time reported in humans" of greater than 5 hours per day
submerged. Some Bajau intentionally rupture theireardrumsat an
early age to facilitate diving and hunting at sea. Many older
Sama-Bajau are therefore hard of hearing.Sama-Bajau women also use
a traditional sun-protecting powder calledburakorborak, made from
water weeds, rice and spices. (Yan, 2012)Into the Blue, is an
episode of the BBC documentary series on Human Planet, explores the
lives of people from around the world who face and overcome
challenges of the sea.It features a group of compressor divers in
the Philippines, fishermen from the island of Palawan who risk
their lives deep in the ocean using the most basic of diving
equipments. They are considered to be among the lowest wage earners
in the country, with an average of $25 per week. The documentary
also features the Badjao, an indigenous ethnic group from the
southern seas of the Philippines as well as parts of Malaysia and
Indonesia. The Badjao community dwells on boats and spends most of
their lives at sea, venturing on land only for supplies and
emergencies. They have no nationality and no fixed abode. The
Badjao section does not tell much, though it shows how man can live
in water over land with their own notions of time and space. The
Badjaos way of life is a stark contrast to the rest of the human
population who dwell on land. (Philippines G. N.,
2011)SubgroupsSama BihingorSama Lipid(The "shoreline Sama" or
"littoralSama") - These are the Sama-Bajau which traditionally
lived instilt housesin shallows and coastal areas. An example is
the Sama Simunul. They are originally from the larger islands
ofTawi-Tawi.They have a more flexible lifestyle than the Sama
Dilaut, and will farm when there is available land. They usually
act as middlemen in trade between the Sama Dilaut and other
land-based peoples. (Yan, 2012)Sama Dea,Sama Deya, orSama Darat
(The "land Sama") - These are the Sama-Bajau which traditionally
lived in island interiors. Some examples are the Sama Sibutu and
the Sama Sanga-Sanga. They are usually farmers who cultivate rice
sweet potato,cassava, and coconuts for copra through
traditionalslash-and-burnagriculture. They are originally from the
larger islands of Tawi-Tawi and Pangutaran. In the Philippines, the
Sama Dea will often completely differentiate themselves from the
Sama Dilaut. (Yan, 2012)Sama Dilaut,Sama MandilautorBajau Laut (The
"sea Sama" or "ocean Sama") - In the Philippines, the preferred
ethnonym is Sama Dilaut;while in Malaysia, they usually identify as
Bajau Laut. This subgroup originally lived exclusively on
elaborately crafted houseboats called lepa, but almost all have
taken to living on land in the Philippines. Their home islands
include SitangkaiandBongao. They are the Sama-Bajau subgroup most
commonly called "Bajau", though Filipino Sama Dilaut considers it
offensive. They sometimes call themselves the "Sama To'ongan", to
distinguish themselves from the land-dwelling Sama-Bajau subgroups.
(Yan, 2012)Samal(Philippines, Malaysia) - "Samal" is a Tausg
andCebuanoterm and is sometimes considered offensive. Their
preferred endonymis simply "Sama", and they are more accurately a
general subgroup of Sama Dea ("land Sama") native to the
Philippines.A large number are now residing around the coasts of
northernSabah, though many have also migrated north to
theVisayasand southern Luzon. They are predominantly land-dwelling.
They are the largest single group of Sama-Bajau. In Davao del
Norte, theIsland Garden City of Samalwas possibly named after them.
(Yan, 2012)
METHODOLOGY OF RESEARCHThe methodology of research requires
gathering relevant data from specified document and compiling
database in order to analyze the problem and arrive at a more
complete understanding of the conclusion that will be made to
reconstruct the existing condition.
ObjectivesActivity/MethodInstrumentsAgency/RespondentExpected
Output
Present ideas that would determine methods how to develop and
maintain a healthy and sustainable community that will provide
livelihood for the essential needs of the Bajaos. Site visitation.
Observe the present status and their activities. Conduct
interview.
Camera Pen Paper Questionnaire
20 Badjaos Families in Batangas City. Local government and the
city municipality To know the current situation of the Badjaos. To
determine the possible job and available source of income and
livelihood for the Badjao.
Creating a community that will show the identity and culture of
the Badjao through Architectural techniques. Study the history,
culture and traditions of the Badjaos. Find the Badjaos original
Architecture houses to gain more knowledge about their nature.
Determine different available materials within the region suited
for the Badjaos traditional housing. Camera Pen Paper
20 Badjaos Families in Batangas City. Badjoas within Bulacan
area To know the culture, tradition and beliefs of the Badjao To
determine the applicable housing for the Badjao community. To
create guidelines on how to develop a community that will show
their identity.
To know the provisions that will give rights to the Badjao and
provide alternative ways for the Badjao people to adapt living with
the people in Batangas that would help for them to develop.
Investigate the influences of the land dwellers to the Badjao and
changes it brought to them. Study the existing cases and condition
of the Badjao Coordinate various government and non-government
organization that helps the homeless and indigenous people to
determine laws and ordinance related to the study. Pen Paper
Questionnaire
- Born Again Badjao Church- Local government and the city
municipality To know the influences of the modern society to the
Badjaos. Determine the current problems and cases the Badjao faces.
To know what the gov. or non-gov. could do to help them.
THEORETICAL AND CONCEPTUAL FRAMEWORK
The community of the Badjao in Batangas City is experiencing
deterioration tribal setting. These lead to the vanishing of
traditional practices and other cultural identities in their
community. Because of the environment and their poor community
condtion, the innate culture has been taken away by the modernism,
poor knowledge and discrimination.Because of these problems, the
proponents have an idea of conducting an idea of conducting a study
that will help the Badjaos in developing their community, to
preserve their traditional practices and other cultural identity
while coping with modernization. For the said study, the proponents
select concepts, principles and theories that primarily focus on
the development of the community of the Badjao, such as vernacular
architecture, adaptive social economical tourism and cultural and
sustainable community planning. These will take account on the
consideration of the needs of the Badjaos and how it will blend in
the local landscape and will strengthen the cultural heritage of
the Badjaos.Because of the given condition about the community
situation, the progress of concept will take consideration of
guidelines for better development of the community and the Badjao
people, culture preservation and their livelihood. This will lead
to the formulation of new tribal setting for the Badjao community
in Batangas city and will lead to more mature approach for the
community development.
DEFINITION OF TERMS:1. 4Ps Pantawid Pamilyang Pilipino Program1.
ARMM AutonomousRegionin Muslim Mindanao1. CBNRMP Community Based
Natural Resources Management Program1. DENR Department of
Environment and Natural Resources1. DepEd Department of Education1.
DSWD Department of Social Welfare and Development1. ENRO
Environment and Natural Resources Office1. IP Indigenous People1.
MRF Material Recovery Facility1. MNLF Moro National Liberation
Front1. NAPC National Anti-Poverty Commission1. NIPAS National
Integrated Protected Areas System 1. Vintas
houseboatsREFERENCES:Aquino, P. B. (12 03, 2013). Petition to
relocate Badjao to coastal, not mountain areas, gains support from
abroad. From interaksyon:
http://www.interaksyon.com/article/76148/petition-to-relocate-badjao-to-coastal-not-mountain-areas-gains-support-from-abroadChua,
L. (July 26, 2014). Pag-aaral sa Badjao community isinagawa. From
thebatangaspost:
http://www.thebatangaspost.info/pag-aaral-sa-badjao-community-isinagawa.htmlChurch,
B. A. (2014). Reaching Out To Badjaos For Christ. From
bornagainbadjaochurch:
http://www.bornagainbadjaochurch.org/Dalangin, Lira - Fernandez.
(10 06, 2014). Bakit Ililipat sa Bundok? Probe Badjaos' relocation
from seashore to mountains - Gabriela partylist. From interaksyon:
http://www.interaksyon.com/article/96752/bakit-ililipat-sa-bundok-probe-badjaos-relocation-from-seashore-to-mountains---gabriela-partylistJong,
R. d. (2010). The last Tribes of Mindanao, Badjao, the Sea Gypsies.
From thingsasian:
http://www.thingsasian.com/stories-photos/40656Lehman, C. (04 11,
2013). Something Wonderful: The Badjao. From cure:
https://cure.org/2013/04/something-wonderful-the-badjao/Mission, A.
m. (2014). Badjao, Sama, Central in Philippines. From
joshuaproject:
http://joshuaproject.net/people_groups/18873/RPPhilippines, G. N.
(04 29, 2011). BBC documentary features Palawan divers, Badjaos.
From asianjournalusa:
http://asianjournalusa.com/bbc-documentary-features-palawan-divers-badjaos-p10717-60.htmPhilippines,
U. (07 24, 2013). Indigenous Peoples. From undp:
http://www.ph.undp.org/content/dam/philippines/docs/Governance/fastFacts6%20-%20Indigenous%20Peoples%20in%20the%20Philippines%20rev%201.5.pdfVera,
D. E. (August 20, 2007). pdf. From iapad:
http://www.iapad.org/publications/ppgis/devera_ip_phl.pdfVerzola
Jr., P. (03 09, 2013). Boatless Badjaos. From iraia:
http://iraia.net/blog/2013/03/09/boatless-badjaos/Yan, C. B. (05
10, 2012). Philippine Tribes: Badjao. From globalpinoy:
http://www.globalpinoy.com/gp.topics.v1/viewtopic.php?postid=4fab9f8176a31&channelName=4fab9f8176a31
CHAPTER II: PRESENTATION OF DATAINTRODUCTIONThis chapter
contains presentation of data, charts, tables, graphs and
information relevant to the study. This is the part of the study
that will tackle all necessary documented facts of primary and
secondary data. Primary data are the data from the processed
survey, interview and observations and present condition of the
site that serve as major element and sign of participation of the
residents and people involve in the development. Secondary data are
the comprised statistical and relative figures pertaining to the
study. Research topics will also be presented as it includes all
useful approaches and principles of the study that will help to
understand the problem in the best way to solve it.
DATA MANAGEMENTA. PRESENT CONDITION1. DEMOGRAPHIC DATAThe Badjao
live on an island/bar of an estuary area of Batangas City. To reach
their community, it takes about 30 minutes by banka (fishing canoe)
from Batangas City. There is also an access path from barangay
Malitam to their community but only by foot or tricycle can be use
to go to their community because there are no good roads for any
cars or vehicle to drive through so from Malintam. From barangay
Malitam it will take about 15 to 20 minutes travel going to the
Badjao community by foot and about 5 to 10 minutes riding a
tricycle. Bushes and trees like sampaloc (tamarind) and banana
trees are abundant on the Badjao island because of the good soil
but its ashamed that the Badjao do not have idea and knowledge in
farming and planting. There are several banka on the seashore that
the Badjao uses for their everyday fishing and hunting of
pearls.The Badjao community is composed of a population of
estimated 700 people which is divided into 100 families. Most of
them are children seemingly about the age of 10 years old. An
average household of the Badjao in the community about is 6 to 10
family members. They live in a hut of about 2-3 square meters, made
of bamboo and cogon leaves. The floor of the hut is apart from the
ground about 1.5 meters, supported by wooden columns. To get in the
house they use wooden ladder. Men in the community work as
fishermen while the women as housewives. Children of the community
spend a day mostly playing with friends doing arm wrestling and
running around, and/or helping their mothers for cooking and
fetching water from a common deepwell.The staple food of the Badjao
is cassava. They buy it at a public market in Batangas City. They
also purchase products like sardine can and munchies and some run a
sari-sari store (mini-groceries) selling those products. They eat
two times a day. They eat in the late morning and the late
afternoon. Some sell merienda (snacks) like boiled corn and noodle
in the community.The Badjaos are very friendly to visitors.
Children approach visitors with a big smile and few approaches
saying pahingi (give me money). Some adults try to sell to visitors
their ethnic products like pearl necklace and ring. They are
animists rather than Muslim and they are afraid of spirits dwelling
in the tree. Any religious practice of Islam is not obviously seen
in the community while their names retain the flavor of Islamic
culture.EducationThe Badjao lacks education because of their
culture and tradition, financially and they are not used in
schooling. They more focus on how they can eat for the rest of the
day and just enjoy life as is. As they lack of education,
employment seems impossible for them. Although there is a public
school near their community, for them its enough that they learn
how to read and write. Most of their children stop schooling as
they learn to read and write and only few finish and graduate.
2. PHYSICAL DATAGeographyA coastal city lying in a covelike
shape at the southeastern portion of the Province.Total Land Area:
approx.. 26,000 m or 26 hectaresCoordinates: 13 degrees, 45 minutes
and 25.96 seconds north latitude and 121 degrees, 3 minutes and
29.2 seconds east longitude
Climate and Weather ConditionBatangas City is generally coolest
during the months of December to January with temperature ranging
from 22C to 26C. The mean temperature rises and attains a maximum
of 36 degrees Celsius (36C) in May. The month of October marks the
steady fall of temperature.The driest months in Batangas City are
from January to April, with the average monthly rainfall of less
than 50 mm per month. The northeast monsoonamihanprevails starting
the months of November up to April. The southwest monsoon habagat
prevails bringing with it considerable rain. A pronounced maximum
rain period occurs in Batangas during the months of June, July,
August and September when southwest monsoon flow is steadiest and
the average monthly rainfall is 275 mm per month. By the end of
October, the northeast monsoon starts to set again.
Directions to Batangas City, BatangasBatangas City is just as
accessible as other towns and cities in Batangas through South
Luzon Expressway and Southern Tagalog Arterial Road or STAR
Tollway. With a matter of 110 kilometers from Manila, one can reach
Batangas City in an average travel time of less than two
hours.Going to the Badjao Community in BatangasThe Badjao live on
an island/bar of an estuary area of Batangas City. To reach their
community, it takes about 30 minutes by banka (fishing canoe) from
Batangas City. There is also an access path from barangay Malitam
to their community but only by foot or tricycle can be use to go to
their community because there are no good roads for any cars or
vehicle to drive through so from Malintam. From barangay Malitam it
will take about 15 to 20 minutes travel going to the Badjao
community by foot and about 5 to 10 minutes riding a
tricycle.MALITAM, BATANGAS CITY FLOOD MAP
The community of the Badjao is near the boundary of barangay
Malitam 3 near the Calumpang River and up to Batangas Bay. The
Bajawan in the map is part of the location of the community of the
Badjao and it goes up to the land of barangay Wawa.
Soil TypesTYPE OF SOILAGRICULTURAL POTENTIALS
Hydrosoilsalt beds and fishponds
Clay Loamsugar cane, bananas, vegetables, rice and corn
Mineral ResourcesSalt beds originally existed abundantly in
barangays Sta. Clara and Malitam but rapid urbanization and the
expansion/development of the Batangas Port likewise resulted to the
end of this industry.ForestryThe forest resources of the area are
not in commercial quantity except for bamboo which is in demand for
use in the construction of fish pens. There are numerous planted
vegetables which are privately owned and abundant banana
trees.Water ResourcesThe community has a direct access to the
Calumpang River and Batangas Bay. The community has a deep well
source of water.
LOCATION MAPThe community of the Badjao is near the boundary of
barangay Malitam 3 and itnear the Calumpang River and up to
Batangas Bay. The Bajawan in the map is part of the location of the
community of the Badjao and it goes up to the land of barangay
Wawa.The whole area of community of the Badjao are consist of only
houses or residential land use of the Badjao and has only two small
store and open space areas.
FIGURE GROUND MAP
LIST OF BUILDINGBUILDINGFUNCTIONCONDITION
Huts or Houses
The Badjaos lives on these stilted Huts. Houses are stilted to
protect them from tresspassers and in cases of flood. The houses
are poorly constructed but still it shows the traditional custom
houses of the Badjao where they use only wood or natural elements
on their houses. Some houses looks different and quite unlikely
traditional for them. Some made their houses with fences, painted
with colors and build without stilts which is unlikely to the
Badjao traditional housing.
Small Store
The community has two small stores where they buy food, drinks,
and othe neccessities they need. The stores are made by wood
concrete and metal roofed. It is not a traditionally building for
the Badjao community.
Recreational Areas
They provide sheltered areas where they could hang out,
socialize and the children to study and practice their writings.
Made out of wood, rattan and cogon. Poorly constructed and
unmaintained.
3. SECTORAL DATA
TRANSPORTATIONLand TransportationThe people in the area travel
by tricycles, jeepneys and private vehicles. Going to the Badjao
community they travel by foot, single motorcycles and tricycles.Air
ServiceThere is no existing airport in Batangas City. Helicopters
use the Batangas National High School ground, the Quezon Memorial
Stadium, the PPA facilities and the Cam General Miguel Malvar in
barangay Alangilan as landing and takeoff area.Water
TransportationThey use small crafts or small boats.
B. PRIMARY DATAInterview with:
Jeany Rose D. DudasMr. Jao RubadioBarangay Kagawad of Barangay
MalitamBadjao living in the Bajao CommunityBatangas CityBatangas
City
Mrs. Weng AlamaniBadjao living in the Bajao CommunityBatangas
CityAccording to the interview, the community was been there for
more than 30 years and the first Badjao group came from the part of
Western Mindanao. They scattered from Mindanao to Luzon because of
the spike of tourism, social unrest and fights/war that going on
their past home land. Now the part of Batangas near barangay
Malitam and wawa where the community lies is the new homeland of
more than 700 population of Badjao in the Philippines.
According to Barangay Kagawad Jeany Dudas said, the land that
the community of the Badjao is actually not part of Barangay
Malitam anymore and its privately owned by the Department of
Environment and Natural Resources. Although the land is not for the
Badjao ownership, the government supports and let the Badjao to
have their community of Badjao there and part of their community
was financially supported before by the government.According to Mr.
Jao Rubadio and Mrs. Weng Alamani, they have lived in the community
ever since they were born and everyone of their tribe ably living
in their community. They can live peacefully, eat three times a day
and the children can go to school and have chance to be educated.
For them it's enough that their children learn to read and write so
some dont finish schooling and just help their parents fishing and
selling pearls and handmade products in the market. Because of the
Batangas bay they have a way of living, the only thing their people
know as living, thats fishing and diving for pearls. Although they
ably living in their community, financial is still a big problem
for them, they cant afford to buy cloths, utensils, do restorations
and materials for their homes, build more houses for increasing
families, make their children finish schooling and other needs for
them and for their community. On the other hand even in a
subsistence living, the location and climate of the place is good
for their community because of the bay they can do fishing and
flood is not an issue on their community because of the high and
very vast land.
These photos were taken by the researcher and they show the
landscape, the houses of the Badjao and present conditions of their
community. There are photos that were taken that show the behavior
of the Badjaos in their community and way of their living.Figure 1:
The first photo is the Barangay hall of Malitam and its were the
researcher ask and interview Barangay Kagawad Jeany Dudas for the
location of the Badjao community. The second photo is the only road
to the Badjao community.
Figure 2: The rough road to the Badjao community The path is a
long and rough road from barangay Malitam to the community of the
Badjao. Car can go through the rough road so walking or riding a
tricycle is the best way to travel Its a 15 to 20 minutes walk or 5
to 10 minutes ride by a tricycle from barangay Malitam.
Figure 3: The landscape in the location Bushes and trees like
sampaloc (tamarind) and banana trees are abundant. The soil in the
location looks good for planting and farming.
Figure 4: The Badjao Community Houses and boats will be the
first to see on reaching the community of the Badjao. The community
is just right beside the Batangas Bay.
Figure 5: Bankas - Source of their living One of the first thing
you will see when you get on the community are the boats. The
community has many small boats that they use for their fishing.
Figure 6: Poultry Some Badjao in the community has poultry
animals like ducks and chicken.
Figure 7: Construction and building materials for their houses
When building a house the Badjao help each other on constructing
one house. A house is stilted by wooden post and columns. They use
cogon roof, rattan for wall and bamboos for the flooring and
construction of their huts/houses.
Figure 8: Kitchen The kitchen of their houses is just outside of
their houses and messy. The kitchen is dangerous for their house.
It may cause fire because of the materials of their house.
Figure 9: Different houses Some houses looks different and quite
unlikely traditional for them. Some made their houses with fences,
painted with colors and build without stilts which is unlikely to
the Badjao traditional housing.
Figure 10: Transportation The community has a tricycle use for
deliveries of goods and emergency transportation commonly when
someone needs to go to hospital. Motorcycles are also use by some
for transportation.
Figure 11: Water source They use water from the deepwell that
they have in their community for cleaning and drinking but there
are some also buy purified water for drinking. The water on the bay
commonly used by the Badjao for washinh their cloths.
Figure 12: Store in the community There are two existing small
store in the community.
Figure 13: The researcher interviewed The researcher interviewed
two Badjao - Mr. Jao Rubadio and Mrs. Weng Alamani that owns the
two stores in the community.
Figure 14: Big Family A single family in the community consists
of 6 to 10 family members. They traditionally likely to have big
family and believe that it richer to have a big family.
Figure 15: The often travel to the city and uses big bag that
they carry on their shoulders.
Figure 16: On free time of the children they mostly play
together. Some children practice their writing on their free time.
The children also help their family on fishing or gathering the
catch that they might sell on the market. There is part on the
community where the children gather to sit and chat with each other
and even the adults.
Figure 17: Mostly in time of needs the youth and the children go
to the cities and venture to get and beg for money to other people.
They enter jeepneys and play their self made drums as they beg
money for the passengers.
Figure 18: The Malitam Elementary school is the closest school
that the Badjao children goes to and its where they learn to read
and write.
Cultural PracticesThe Badjao have been nomadic for most of their
history. The people are traveling by boat from one island to
another is search of a fishing harvest. Many Badjao are still
practicing the same lifestyle up to this day, which explains why
they are still commonly called the sea gypsies. Their livelihood
depends on the sea, they use numerous methods of fishing like spear
fishing, fish traps, hook and line, fish farms etc. They farm
seaweeds, gather shells and so forth as their source of food or to
sell/barter for other necessities such as clothing, materials for
boat construction, mats, and fishing equipment. The Badjaos in the
community same as traditional do fishing as their main source of
food and livelihood. Without the water or the sea, they have no
life and livelihood because they do not have any knowledge other
that life on the sea.According to a legend, they came from the
shores of Johore, Indonesia, where they had already been living in
clusters of houseboats. There are other theories claims that the
Bajaos were originally from the land-based Samal group but branched
off into boat dwellers as a result of their occupation. Another
theory claims the Badjaos were originally boat dwellers that
eventually built stilt houses near fertile fishing grounds.The
Badjao social and cultural development was influenced by the Muslim
or Islam and the Spanish and American influence has been virtually
nothing. This is due to two factors, first is that the Badjao lived
in the territory of the Muslim Filipinos and second is they are
itinerant travelers and do not settle very long on a single
place.Traditional CultureTheir paintings and carvings are integral
to their life cycle. In wedding ceremonies, the wedding beautician
must be adept at applying the special makeup on the bride and
groom. With a razor blade tied with thread to a split bamboo twig,
the beautician shapes the brides eyebrows into a triangle and
carves tiny bangs on her forehead. Lampblack is used to outline a
rectangle on her forehead and is emphasized by a yellow ginger
juice. Black dots are outlined horizontally above the eyebrows
and/or beneath the eyes with the pointed end of a coconut midrib.
Another beautician attends to the groom and his face is made up the
same way.Figure 19: Traditional wedding and attire
The traditional attire of a Badjao is the patadjong. It has many
uses. They are made large enough to fit any person and is worn by
both men and women as a skirt or gown tucked at the chest level. It
can serve as head cover, waistband, sash, blanket, hammock,
shoulder bag, cradle, pouch, hood, or pillow. The womens sablay is
a loosed sleeved blouse reaching down to the hips. A simpay (band)
forms the front opening and extends to the back from a small
collar. A womans typical accessories are jewelry and colored combs.
The bracelet is the most popular ornament. Other pieces of jewelry
are the pendant, earring, ring necklace, and anklet.
Badjao Traditional WeddingAlmost Filipino weddings have a
traditional touch. The wedding ceremony is usually long and
carefully prepared celebrations among the Filipino families. Just
similar to any vibrant Filipino weddings, the Badjao wedding
ceremony stayed the same, whole, memorable, as well as
much-celebrated through the community. The couples are adorned with
stunning jewelry. Several couples wear Chinese gold jewelry.
Otherwise, they put on a pearl necklace, watches, and rings. They
look similar to a Muslim royal couple. When couples were arranged
to marry one another, both families began the preparations which
include the wedding dance rituals. Planning and also the real
celebration continue for 3 successive days along with singing as
well as dancing. It is normal in Badjao wedding rituals that the
family of the groom shoulders all of the fees. On the 1st day,
panyam, a combination of rice, starch, sugar and oil are prepared
as well as given to chosen elders. From 7 pm till midnight on the
first 2 nights, the local community gathers for a dance. Merriment
includes the singing of the Badjao love songs (Tenes), old as well
as modern songs are accepted. During the 2 evenings of dancing, the
couple is not allowed to see one another. They simply met after the
ceremony. During the 3rd day, the members of the family visit the
grooms residence to assist in the preparations of food and drinks.
The food depends upon the budget of the grooms family. The wedding
starts usually around 7am, a Badjaus sacred time. The couple wears
their wedding outfits in their individual homes. The Badjao
marriage rite is officiated by a religious leader called Imam.
During the wedding ceremony, the Imam holds one tip of a large
handkerchief while other end holds by the groom as they walk to the
brides house. Based on study, as the hands are covered with a
handkerchief, the toes of the Imam as well as the groom are spread
near a little bowl with kamangyan or incense. The Imam next
proceeds to pray on symbolic offerings of water and food. He
whispers a saying on the glass of water and offers it to the groom.
The glass is then handed to the covered bride to drink. Following
the brief ceremony, the Imam starts another chant and go to the
room in which the bride is concealed. Eventually, the cloth
covering is removed. The Imam goes in accompanied by the groom
along with his father. The grooms hand is placed on the brides
forehead. Then, the couple moves in circular motion up to four
times. A little girl comes along with the bride, while a little boy
walks together with the groom. On the way, those who are waiting
can greet the newly wed. Household things, like a huge wash basin,
cooking items, pots, as well as pans are brought towards the
community center, in which a stage is to establish with the couples
name as background.Another important symbol is a big suitcase
called maleta, which symbolizes a family of the couple. The couple
performs the bridal dance as other people place peso bills between
the brides finger as well as the groom,which take their turn for a
dance. The 2 kids that help the couple will also dance and people
likewise place peso bills in between their fingers. The cash
collected will be used by the bride and groom in starting up their
family. As a portion of their dowry, the men Badjao also exercise
the offering of bride price, in which the grooms family provides an
agreed amount of money to the family of the bride.The average age
for Bajaus to get married is during puberty. If a Bajau reaches 30
years old and is still single, people notice her/him as ugly and
financially incapable. In the tradition, lots of Bajau teenagers
got married at the age of 16.
Badjao traditional Song and DanceThe Badjaos have five types of
songs: the leleng, binoa, tenes, panulkin, and lugu. Except for the
last two, the lyrics are improvised and sung to a traditional tune.
The leleng is sung in most occasion. Anyone can sing the leleng.
The binoa is similarly chanted as the leleng. The tenes-tenes is a
ballad whose tune changes with the lyrics. It may be sung for any
occasion and by anyone. The melody of a known tenes may be used for
a different set of lyrics. Most tenes have a subject of courtship
and love. The tenes is also a song addressed to the sharks. A woman
sings the lugu at a wedding as the imam or panglima walks with the
groom to the brides side. The lugus lyrics are verses from the
Koran; it has a traditional and melancholy tune. The panulkin is
sung only by the imam and has traditional tune and lyrics. It is
sung during the vigil of the dead, from 7am to 1am. It is a way of
keeping awake and of making the community aware that somebody has
died.The Badjaos dance traditions are similar with the other ethnic
groups of Sulu, particularly the tribes in Samal. The basic
traditional dance movement is the igal or pangalay performed by the
female. The dancers hair is preferably pulled back in a bun,
although it may also be allowed to hang loose. Either a drum or a
gabbang accompanies the dance.Their BeliefsMany Badjaos of the east
coast retain thei seaborne lifestyle with remnants of traditional
pre-Islamic beliefs. Traditional Badjao communities may have adukun
or a shaman and may adhere to taboos concerning the treatment of
the sea and other cultural aspects. An example of this is the
offering of thanks to the Omboh Dilaut, the God of the Sea,
whenever a particularly large catch is brought.Among the
boat-dwellers in particular, community spirit mediums are consulted
at least once a year for a public sance and nightly trance dancing.
In times of epidemics, the mediums are also called upon to remove
illness causing spirits from the community. They do this by setting
a spirit boat adrift in the open sea beyond the village or
anchorage.Belief when someone diedThe Badjao tradition in burying
the deceased is still practiced until now. They usually bathe the
deceased and wrap with a malong together with their personal
belongings. Since thy live on boats, they go to adjacent land and
bury the deceased. This is the reason why they are not used in
farming and gardening because they believe that digging is for
burying the dead.
TABLES AND GRAPHSTABLE 1. PROJECTED POPULATION BY SEX; ESTIMATED
NUMBER OF HOUSEHOLD POPULATION
LOCATIONBOTH SEXESMALEFEMALEHOUSESHOUSEHOLD
EstimatedEstimatedEstimatedEstimatedEstimated
Badjao Community outside the boundary of barangay Malitam and
Wawa7003503501006 10 members
The graph shows that the community has the highest population
rate of adult with 38% of the total population, but the children of
37% combine with the youth with 21% of the total population will
give 58% of the total population that shows more than the half of
the population of the Badjao are the younger age. The senior
citizen on the other hand has the lowest population rate of 4% of
the total population and that shows that the Badjaos in the
community doesnt live for long age.
TABLE 2. 10 YEAR AGE-SEX DISTRIBUTION
AGEESTIMATED
BOTH SEXESMALEFEMALE
T O T A L700350350
Under 11005050
1 - 101608080
11 - 201507575
21 - 30804040
31 - 40804040
41 - 50653332
51 - 60402020
61 - 701587
71 - 80734
81 and over312
AGE%Projected
0 - 2058.57%410
21 & over41.43%290
EducationThe Badjao lacks education because of their culture and
tradition, financially and they are not used in schooling. They
more focus on how they can eat for the rest of the day and just
enjoy life as is. As they lack of education, employment seems
impossible for them. Although there is a public school near their
community, for them its enough that they learn how to read and
write. Most of their children stop schooling as they learn to read
and write and only few finish and graduate.
TABLE 3. EDUCATION RATE OF THE BADJAO CHILDREN IN MALITAM
ELEMENTARY SCHOOL
CATEGORIESNUMBER OF STUDENTS ENROLLED
MALEFEMALE
Prep to Kinder(Malitam Elementary Shool)2124
Elementary Grade 1 5(Malitam Elementary Shool)3332
Total110
CASE STUDIESLOCAL CASE STUDY 01:Project: Literacy Promotion
ProjectLocation: Sta. Cruz, Occidental MindoroSimilarity to the
Project: Thus case study of Literacy Project for Mangyan is one of
the major projects in Mindoro to help the Indigenous People when it
comes to education. They establish literacy center to use for
learning to educate the Mangyan people towards the education, and
it include the construction of the facilities like office, library,
staff house, workshop area, storage house, toilet and bathroom and
drying facility.The project was started on January 2005 and ended
in February 2008. The Indigenous Peoples, Mangyans, located in
Mindoro Island are the beneficiaries of the project.The main
activities include:1. Establishment of literacy centers and conduct
of literacy classes2. Construction of facilities for Mangyan Human
Development Center3. Conduct of vocational trainings4. Training of
former scholars of 21st Century Association as Literacy Class
Facilitators.After more than one year of project implementation,
the construction of facilities for the Mangyan Human Development
Center was completed in February 2006. At present, there are 22
Mangyan scholars of which 16 are in high school and 6 are in grade
school. 7 volunteers who were also former scholars of 21st Century
Association live in the center to help in the daily operation of
the center.LOCAL CASE STUDY 02:Project: Water System Development
for the indigenous People and Livelihood Development for the Badjao
CommunitiesLocation: Siay, Zamboanga SibugaySimilarity to the
Project: This case study of the Badjao in part of Mindanao have a
similarly proposal where the Badjao will benefit to the project.
The major program is to have a good access to water system in their
community which is the basic need and the livelihood program to
improve the condition of the source of income.The community
Empowerment Program (CEO) featured the Water System Development for
the Indigenous People and Livelihood development for the Badjao
Communities which started last November 2004 and was completed in
March 2006.The introduction of community level service facilities
for the mainland indigenous communities is crucial in facilitating
improved living condition of the Indigenous Peoples (IPs). Thus
through the Water System Development for the Indigenous Peoples
component, the communities was provided access to their most basic
need, water, which will allow them to survive and improve
agricultural production for their immediate subsistence needs. It
is also expected that ready access to potable water resources will
lessen the incidence of water-borne diseases and improve the
hygiene and sanitation condition of the community.The spring water
systems were installed in the Indigenous Peoples (IPs) communities.
On the other hand, there is the situation of the marginalized
Badjao population in the island province of Sulu. It said that the
Badjaos are often discriminated because of their lack of access to
resources. The allegation that the Badjaos are being harassed and
maltreated by a tribe of higher status is also a perennial problem.
In the Livelihood Development for the Badjao Communities component,
it is expected that organizing the Badjaos around the issue of
coastal resource management would lead to improved livelihood
condition for the Badjaos and promote peace and understanding among
the tribes in conflict.The Project activities were:1. Identify and
train Badjao community organizers and leaders.2. Conduct
participatory research, resource inventory mapping and
assessment.3. Conduct livelihood trainings.4. Conduct capacity
building training on cooperative formation.5. Construct community
drying facilities.6. Form fishing groups in each of the Badjao
communities for the protection of Badjao fishermen from harassment
and physical harm. The livelihood trainings included seaweed
farming technology, nonj-destructive fishing processing, fish cage
technology and mat weaving.
FOREIGN CASE STUDY:Project: Restoring Livelihood in
Post-Conflict CommunitiesLocation: Sri, LankaSimilarity to the
Project: The Community Livelihoods project was designed to provide
income generation opportunities for vulnerable people, including
victims of the conflict, Communities have established revolving
funds and 1,565 youth received skills development training and are
now employed, Livelihood.The Long-lasting armed conflict in Sri
Lanka that ended in May 2009 destroyed assets, possessions and
livelihoods of the people. Most aspects of life suffered - people
were displaced, institution schemes were damaged. The country faces
the enormous and deeply complex challenges of reconstructing
damaged or destroyed physical infrastructure while making progress
on social reconciliation and building a political consensus. The
greatest immediate challenge is the situation of those families who
have been displaced. The Northern Province was the worst affected
area, especially during the final six months of the armed conflict,
when an estimated 270,000 individuals fled the war zone and became
Internally Displaced Persons (IDPs) in all districts of the
Province.The Government of Sri Lanka policy is to bring the
conflict-affected population back to productive life by providing
basic amenities in order to help the people to live with dignity
and to create a physically, economically and socially sustainable
environment for their reintegration. The Community Livelihoods
project provides income generation opportunities for vulnerable
people, including victims of the conflict to restore normality to
their lives and encourage social and economic integration. The
project covers the Northern and Eastern provinces as well as
adjoining districts and is assisting more than 200,000 families in
over 1,000 villages.
Result: Approximately 200,000 families that have benefited so
far from the program have seen their incomes increases by up to 50
percent. Communities invested in income generation activities
within the village economy on crop agriculture, livestock,
fisheries, self-employment and microenterprises. Another $10,000
was provided for livelihood support activities for marginalized
groups such as elderly, women headed households and youth.
Approximately 1,568 youth received skills development training
provided by a community skill development fund and employment.
SUMMARY AND RECOMMENDATIONSThe Badjao community in the barangay
of Malitam II and Wawa, Batangas City is a very poor and
undeveloped community. They have poor hygiene, poor water source,
unmanaged solid waste and degraded natural resources, unimproved
bridge, and lack of source of electricity, poverty and illiteracy.
Because the community does not have stable source of income other
than fishing, the Badjaos in the community cant manage to have a
satisfying life and ability to solve their community problems like
sanitary issues, poorly utilize and constructed houses planning,
and they cant develop and preserve their ethnic community. The
community needs proper planning and development, proper sanitary
and water resource and provides better access to the city. Their
houses must be build in their traditional way and avoid unwanted
structures that would affect their identity and also to preserve
their heritage as an ethnic tribal group.
C. RESEARCH TOPIC1. VERNACULAR ARCHITECTUREVernacular
architecture around the world is impressively rich with ingenious
techniques early dwellers used to protect themselves from the
diverse weather conditions they were subject to. It reveals the
combination of local climate conditions, locally available
materials, simple construction techniques, living style, traditions
and socioeconomic conditions of the region. The Vernacular
buildings are human constructs that are the results of
relationships among ecological, economic, material, and social
factors. Due to the fact that vernacular architecture has evolved
through trial and error methods, vernacular buildings and site
planning depend on substantially experience, surrounding
conditions, and local materials such as adobe, stone and timber
(Glassie, 2000). Specifically, vernacular architecture is taken
attention in terms of its continuity. Thus, it can be seen as the
essence of sustainability with its inherent characteristics.
Moreover, vernacular settlements are often considered as the
predecessors of sustainable built environments (Bezemer,
2008).Influences on the VernacularVernacular architecture is
influenced by a great range of different aspects of human behavior
and environment, leading to differing building forms for almost
every different context; even neighboring villages may have subtly
different approaches to the construction and use of their
dwellings, even if they at first appear the same. Despite these
variations, every building is subject to the same laws of physics,
and hence will demonstrate significant similarities instructural
forms. (Glassie, 2000)ClimateOne of the most significant influences
on vernacular architecture is the macro climate of the area in
which the building is constructed. Buildings in cold climates
invariably have high thermal mass or significant amounts of
insulation. They are usually sealed in order to prevent heat loss,
and openings such as windows tend to be small or non-existent.
Buildings in warm climates, by contrast, tend to be constructed of
lighter materials and to allow significant cross-ventilation
through openings in the fabric of the building.Buildings take
different forms depending on precipitation levels in the region
leading to dwellings on stilts in many regions with frequent
flooding or rainy monsoon seasons. Flat roofs are rare in areas
with high levels of precipitation. Similarly, areas with high winds
will lead to specialized buildings able to cope with them, and
buildings will be oriented to present minimal area to the direction
of prevailing windsThe Tropical ClimateThe main stresses of this
climate are high humidity levels, temperatures and solar radiation.
Humidity reduces cooling via evaporation as the air is already
saturated, so by ventilating a space, the saturated air is removed,
increasing the rate of evaporation and convection that dissipates
heat from the body, building structure and fabric. Solar shading is
also an efficient means of keeping cool however, due to the limited
nature of this assignment; ventilation is the focus of this study.
(Bezemer, 2008)Untutored builders of the vernacular had an
admirable talent for suiting buildings to their environment. An
extensive knowledge of the climate and ability to modify their
buildings meant various ventilation techniques for cooling and
reducing solar gains were incorporated into building designs.
(Bezemer, 2008)Tropical vernacular homes were located in areas of
dense vegetation with overhanging trees that could shade the
building whilst creating a cooler microclimate. They were
orientated towards prevailing winds to optimize cross ventilation;
in the instance of Micronesia, homes faced towards the ocean to
maximize sea breezes. (Bezemer, 2008)
Nomadic DwellingsThere are many cultures around the world which
include some aspect of nomadic life, and they have all developed
vernacular solutions for the need for shelter. These all include
appropriate responses to climate and customs of their inhabitants,
including practicalities of simple construction such ashuts, and if
necessary, transport.Many nomadic people use materials common in
the local environment to construct temporary dwellings. Other
cultures reuse materials, transporting them with them as they move.
Examples of this are the Badjao tribe, who uses local trees like
bamboos to make their houses. Notable in each case is the
significant impact of the availability of materials and the
availability of pack animals or other forms of transport on the
ultimate form of the shelters. All the shelters are adapted to suit
the local climate.The type of structure and materials used for a
dwelling vary depending on how permanent it is. Frequently moved
nomadic structures will be lightweight and simple, more permanent
ones will be less so. When people settle somewhere permanently, the
architecture of their dwellings will change to reflect that.
MaterialsIn all instances local materials were used, what was
closest to hand and readily available. This was typically timer and
palms. Timber, a lightweight material was generally used for walls
and floors and thatch was used on the roof, both providing good
insulation from solar gains being materials of a low thermal
capacity. In the instance of the Mbure, a type of vernacular
specific to Pacific, walls were made from woven reed and could be
rolled down when privacy was required without blocking ventilation.
In most instances, materials and forms have been adapted over the
years because of external influences migration, invasion etc.
Timber walls were replaced with concrete and wooden shutters became
glass or single hung windows; however these adaptations do not
necessarily denote beneficial developments, particularly regarding
ventilation. (Bezemer, 2008)The local environment and the
construction materials it can provide in many aspect of vernacular
architecture Areas rich in trees will develop a wooden vernacular,
while areas without much wood may use mud or stone. The indigenous
people in the Philippines are commonly use bamboo, as it both
plentiful and versatile. Vernacular is almost sustainable, and will
not exhaust the local resources.Bamboo are the fastest growing
plants in the world, notable economic and cultural significance
being used for building materials, as a food source, and as a
versatile raw product.
Imperata cylindrica also known as Cogon grass is often used for
a thatched roof in most of the vernacular homes around the
Philippines and throughout south-east Asia.
Rattan is one of the Philippines most important non timber
forest products. Rattan belongs to large subfamily of the climbing
palms which grows throughout the country. Mainly because of the
strength, lightness, versatility, and pliability of its stems,
rattan is widely used by furniture and handicraft industries making
it an export winner for the country.2. COMMUNITY
DEVELOPMENTCommunityCommunity is constituted when residents in a
specific geographic place are mobilized to act on locality oriented
collective interests. It has a multitude of meanings from a
geographically bounded physical place with people living together
and meeting their livelihood and social interaction needs to groups
of people whose interaction is based not on physical proximity but
on common interests. It is geographically defined place where
people interact with each other and have psychological ties with
each other and the place in which they live. (Robinson J. &
Green G. P., 2011)DevelopmentDevelopment has several meanings,
including modernization, urbanization, industrialization, social or
political transformation, technological improvement, and economic
growth. Implicit all of these is the idea that development involves
change directed toward some particular social or economic goal.
(Robinson J. & Green G. P., 2011)Community development can be
defined as networks of actors engaged in activities through
associations in a place. It is a social process involving residents
in activities designed to improve their quality of life. A group of
people in a locality initiating a social action process to change
their economic, social, cultural and/or environmental situation. It
is a planned change. It is planned intervention to stimulate social
change for the explicit purpose of the betterment of the people and
so development is ultimately a normative activity based on someones
vision of what might be or ought to be. This definition asserts
that the planned change is the basis for progress or an enhanced
quality of life and that there is some agreement on what meant by
an enhanced quality of life, who decides this, and how it is
achieved. (Robinson J. & Green G. P., 2011)Underlying the
diversity of definitions are contrasting frameworks for
understanding the meaning of community development and its
practice. These are community development: As a process such as
technical assistance, self-help, or conflict approaches. As a
program of specified activities such as housing construction,
adoption of agricultural innovations, or implemention of
recreational programs. As an outcome such as more employment,
housing, access to health care, or civic engagement. As an ideology
of action to restructure the social, normative and economic order
for desired ends.Community development must be the most abused form
of development over the decades. It was used to placate unsatisfied
people, get development done in cheap way, soften up the people
before the governments bulldozers moved in, indoctrinate people to
get their blessing for programmers that had very little benefits
for them, and westernize especially women to demonstrate that they
too subscribe to the wholesome life. (Swanepoel, 2006)Core
Approaches to Community Development (Robinson J. & Green G. P.,
2011)Technical assistanceA technical assistance approach focuses on
the use of technical knowledge such as agricultural, health,
education, and industrial to design and implement a targeted
program of change. In this approach, a technical expert performs a
needs assessment of a community situation and designs a focused
intervention project. Typically, these are hard projects such as
the building of a bridge or industrial park, the adoption of
ordinances, or the introduction of new or enhanced services.
Technical assistance is a typical approach of governments, public
agencies, and it also has dominated international development
efforts for decades.Self-helpSelf-help approaches emphasize people
in a community coming together and learning how to address their
problems as they define them so as to improve their own situation.
Typically, the self-help approach engages professionals and
businesspersons in the community to become more active in their
community through projects that address their interests and
concerns. In this approach, the community development practitioner
provides information as requested and facilitates the development
of skills and knowledge in local people so that they can define
alternatives and act in their own interests. This approach is more
typical of community or regional development agencies, some
foundations, and the Cooperative Extension Service.Conflict
Conflict approaches also emphasize local people working together to
identify their own needs, nurture their own leadership skills and
knowledge, and organize their own action strategies. The
practitioners using a conflict approach assume that the primary
challenges facing those with whom they work are their poverty and
powerlessness. So this approach assumes that addressing the issues
or needs of clients will inevitably lead to confrontation with
those who have more wealth or power. The community development
practitioner, then, is an organizer who helps people discovers that
they have power. Community organizers can determine if the amount
of power in a community is to one sided and use different methods
such as protests or boycotts to shift the power to be more equal.3.
SUSTAINABLE ECONOMIC TOURISMTourism in communities is not simply a
case of whether to encourage visitors or not, but also what type of
visitors and what type of tourism the community decides it wants
and needs. As tourism relies on visiting places and people, it
cannot exist outside a community. Both tourism and the communities
it is in must be viewed simultaneously and any change to one will
affect the other. (Beeton, 2006)Community tourism has been
variously described as: Tourism in which local residents are active
participants as land-managers/users, entrepreneurs, employees,
decision-makers and conservators. An industry which uses the
community as a resource, sells it as a product and, in the process,
affects the lives of everyone. Community tourism shifts the focus
away from the tourism and their experience to the host community
and their experience.Tourism does more than simply gaze upon
communities. It can assist in the development of communities in
terms of their economic, social and environmental wellbeing; while
at the same time can have opposite effect. Tourism is a major agent
of change, and while it is often promoted by those with positive
perspective as a force for positive contributions to society,
economy and natural environment, such change can arrive unnoticed.
Tourism is more complex than many people believe it to be. It
intricately woven into a communitys regular activities, as locals
often utilize tourist facilities, while visitors also utilize
locals facilities. In addition, the growing interest in many
tourists for experiential encounters can result in loss of privacy
otr the commoditization of the community. (Beeton,
2006)Environmental and economic issues come into play in many ways
in communities, depending on numerous social as wall as economic
variables. A focus on the environmental by tourists can encourage
its conservation and constructive management, where as too many
visitors run the risk of loving it to death. (Beeton, 2006)
REFERENCES:Beeton, S. (2006). Community Development through
Tourism. Australia: Landlinks Press.Bezemer, V. (2008). Vernacular
Architecture in the Tropics. New York: Princeton Architectural
Press.Correia M., Carlos G. & Rocha S. (2013). Vernacular
Heritage and Earthen Architecture: Contribution for Sustainable
Development. London: CRC Press.Glassie, H. (2000). Vernacular
Architecture (Material Culture). New York: Indiana University
Press.Robinson J. & Green G. P. (2011). Introduction to
Community Development: Theory, Practice, and Service-Learning.
United States of America: SAGE Publications, Inc.Swanepoel, S.
(2006). Community Development: Breaking the Cycle of Poverty.
Lansdowne: Formeset Printers Cape.
CHAPTER III: ANALYSIS AND INTERPRETATION OF DATAINTRODUCTIONThis
chapter discusses the comprehensive analysis and interpretation of
the data and information that had been gathered in the previous
chapters. The chapter presents the summarization of findings,
identification of findings, identification of ideas and formulation
of solutions that are essential to the study. This will also come
up with the recommendations upon careful analysis of the community
and design proposals necessary for the design and planning suitable
for the needs of the people within the community.This chapter will
determine and justify the site and its location. This will have
great impact on how the study will be applied and what factors are
needed to identify that may hinder the development of the study.
For this study, the problems of the Badjaos will be stated and
provide solutions to give a suitable place for a tribal community
to live in wherein they can still practice their culture and adapt
with the neighboring surround