1

CULTURAL PRACTICES OF THE INDIGENOUS PEOPLE

IN ZAMBOANGA CITY

A Quantitative and Qualitative Research

Presented to the Faculty of

Baliwasan Senior High School-Stand Alone
Zamboanga City

In Partial Fulfilment of the Requirements in

Inquiries, Investigation and Immersion
For Humanities and Social Sciences-G
By:
Sherwina Rajan
Nanghaifa Adjimin
Layla Lim
Nicol Wee
Sabri Suhod
Sitti Aisha Suhod
Mudzfar Arajan
Nadia Kuhutan
Sopia Cristabel Cordura
Nidzwa Jamdani
Jamicah Shane Antique
Baby Belen Garcia
Jonavic Vicente
Alryan Ong
Dayang Sitti Lintasan

JUDITH C. MUSTAHAM
Adviser

March 2024
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CHAPTER I

INTRODUCTION

Background of the Study

Indigenous people's traditional beliefs and practices vary and evolve with time,

yet many of the core elements do not. Each culture is distinct because indigenous peoples

each hold a separate set of ideals. They frequently have a mindset that emphasizes the

interconnectedness of all living things, the bond between people and the land they live

on, and the oral tradition that passes on wisdom and information. This study aims to

differentiate the cultural practices of two indigenous people in Zamboanga City.

In recent years, there has been a notable rise in powerful Indigenous movements

worldwide, including movements like the Defenders of the Land in Canada,

Organización Fraternal Negra Hondureña in Honduras, and the Native American Rights

Fund in the United States. These movements are interconnected regionally and globally

through organizations such as the Indigenous Environmental Network and Cultural

Survival (Hershey, 2019).

Indigenous peoples have valuable insights to offer the world regarding culture and

environmental sustainability. Furthermore, it is suggested that Indigenous management of

resources may lead to improved environmental outcomes (Sneed et al, 2019.).

Consequently, supporting Indigenous culture is seen as a step towards achieving a ‘just

transition’ to a sustainable society (Velicu & Barca 2020).

In the Philippines, Gabriel & Mangahas (2017) cited the findings of McLean

(2010) that this country is among the first countries in Asia that recognized the distinction
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of IPs and the state of their existence. Such recognition was provided in the 1935 and

1973 Constitution of the Republic of the Philippines in the form of “integration” to the

mainstream which later on was transformed into “recognition” upon the ratification of

1987 Philippine Constitution.

Yakans and Samals are among those indigenous people groups in the Philippines.

The study of Pacio (2023) suggests that the efforts to preserve and revitalize Yakan oral

tradition should focus on promoting intergenerational transmission, supporting language

revitalization efforts, and promoting institutional recognition and support for oral

tradition. Overall, the study highlights the importance of oral tradition in maintaining

cultural continuity and promoting community well-being among the Yakan people, and

underscores the need for continued efforts to safeguard intangible cultural heritage in the

Philippines and beyond.

Kilat (2022) conducted a study on Yakan culture and the result showed that the

Yakans' ways of communicating inevitably shifted throughout time alongside the

development of their cultures; conversely, the Yakan culture and traditions evolved

alongside societal advancements. This context reflected the many different facets of

indigenous activities that are significant from a communicative perspective.

There are several factors that make the study of the cultural practices of the

indigenous people in Zamboanga City particularly interesting. First, the city’s diverse

cultural heritage is an outcome of its strategic location as a trading center in Mindanao, a

province known for its rich cultural diversity. Second, the presence of Muslim minorities

in Zamboanga City has resulted in the development of unique cultural practices that are

distinct from those found in other parts of the country such as the practices of the Taosug,
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Yakans Bajao and etc. Third, the indigenous communities in Zamboanga City has a rich

cultural heritage that is distinctive from the dominant mainstream culture, which is

essential to preserving the cultural diversity of the Philippines.

Furthermore, the cultural practices of the indigenous people in Zamboanga City

can be studied from different perspectives. Their practices can provide insight into the

history of the area and the development of unique cultural practices. Social and cultural

perspectives can also help to understand the significance of these practices in maintaining

the identity and social structure of the indigenous communities in the area.

Above all, there is still a lack of understanding of the cultural differences

between the distinct ethnic groups, Yakan and Samal, within the city. This study will fill

that gap and provide insights into the unique cultural heritage of each group. This

research explores the diversity of cultural practices of indigenous people living in

Zamboanga City. The output is a comparative study on how the culture differs from

others

Statement of the Problem

The study aims to determine the differences of the cultural practices of the

Indigenous People.

Specifically, the research seeks to answer the following questions:

1. What is the extent of the cultural practices of Indigenous People (IP) in terms of

the following:

1.1 Wedding

1.2 Burial
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1.3 Daily practices?

2. Is there a significant difference in the cultural practices of Indigenous People

when they are grouped by their profile?

Hypothesis
The study hypothesized that:

1. There is no significant difference in the cultural practices of Indigenous People when

they are grouped by their profile .

Significance of the Study

The study’s finding will serve as a basis for future research of the Cultural

practices of the Indigenous people. The beneficiaries of this study are the following:

Local Government Officials. This study will benefit the local government of

Zamboanga City to determine the different culture practices of Indigenous people and

also to protect the Indigenous right of the traditional knowledge. This will make them

strengthen and preserve the cultural practices of the IPs through programs.

Indigenous People. This finding of the study will give data information into the

participation of indigenous people. It will also help them acquire information about them

that will provide more awareness on their cultural practices that exist and that they are

part of the community.

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Students. This study would be primarily significant for the students in order for

them to be aware on the differences of cultural practices of the Indigenous people and to

avoid disrespecting other cultural practices.

Other Researchers. For the researchers, this will be beneficial in order to

disseminate information and knowledge that can help them to broaden their knowledge

and understand the difference of Cultural practices of each Indigenous people. The result

of this study can serve as basis for further study on determining the difference of Cultural

practices of the Indigenous people.

Scope and Delimitation

This study of the IP compares between the cultural practices which includes the

wedding, burial, and daily practices. A sample of forty-five (45) people in Rio Hondo,

Mariki, and Campo Islam will serve as the study's respondents. This study will be

conducted during the 2nd semester of S.Y. 2023-2024 in Rio Hondo, Mariki, and Campo

Islam in which inhibited by offers indigenous people such as Samal and Yakan.

This is a quantitative method of research using a questionnaire survey to collect

data from selected indigenous people. Purposive sampling is inclined in this research as

the researchers will be purposively selecting indigenous people as their target

participants. Furthermore, survey questionnaires are provided by the researchers for data

collection.

Implications of having cultural diversity is not the focus of this study. This

study mainly focuses on the cultural differences and exercise of the indigenous people in

the said areas.

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CHAPTER II
REVIEW OF RELATED LITERATURE AND RELATED STUDIES

This chapter presents the relevant literature and studies which are related to

cultural practices of indigenous people. A study of relevant literature is an essential step

to get a full picture of what has been done and said abroad and in one’s own country with

regard to the problem.

Few particular studies regarding cultural practices are analyzed. Related

literatures were used to set the foundations of this study and in order for the readers to

have reference in reading the findings of this study. Researchers reviewed the related

literature and studies that were used and it revealed to them that there are a lot of

information about cultural practices of indigenous people in the world.

Indigenous People’s Cultural Practices

In recent years, there has been a notable rise in powerful Indigenous movements

worldwide, including movements like the Defenders of the Land in Canada,

Organización Fraternal Negra Hondureña in Honduras, and the Native American Rights

Fund in the United States. These movements are interconnected regionally and globally
 8

through organizations such as the Indigenous Environmental Network and Cultural

Survival (Hershey, 2019).

The United Nations General Assembly declared 2019 as the International Year

of Indigenous Languages. UNESCO, in collaboration with indigenous communities,

member states, the PFII, the Special Rapporteur on the Rights of Indigenous Peoples, the

Expert Mechanism on the Rights of Indigenous Peoples, and various partners,

coordinated the development of a plan of action for the IPs (United Nations, 2019).

Culture encompasses the beliefs, arts, laws, customs, abilities, and behaviors of

various groups of people. In the Philippines, the presence of diverse cultures has had a

significant impact on its development. Among these cultural aspects is the ‘mañana

attitude,’ which refers to the common habit of postponing tasks to be done tomorrow

instead of today. This term has its roots in the Spanish language, where ‘mañana’ means

‘tomorrow’ or ‘later on’ (‘mamaya na’). It originated during the 1800-1900 period.

(Rahmat, 2022).

The Zamboangueños have a unique connection to Roman Catholicism. Their

social lives typically revolve around various religious practices and traditions. Some of

these traditions still observed up to some extent are the bantayanon, fiestas, and fondas.

Their dances (bailes) include the vals, regodon, and paso doble. The city’s primary

emphasis is on upholding tourism quality by conserving the environment, preserving

culture, and promoting development. They mandate Department of Tourism accreditation

before renewing licenses for Tourism Business Enterprises. In addition to the attractions,
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both the Department of Tourism (DOT) and the local government (LGU) are leveraging

Zamboanga City’s vibrant culture to attract tourists (Dela Cruz, 2022).

Dela Cruz (2022) emphasized that the city’s primary emphasis is on upholding

tourism quality by conserving the environment, preserving culture, and promoting

development. They mandate Department of Tourism accreditation before renewing

licenses for Tourism Business Enterprises. In addition to the attractions, both the

Department of Tourism (DOT) and the local government (LGU) are leveraging

Zamboanga City’s vibrant culture to attract tourists.

Yakan Cultural Practices

The Yakan people are an indigenous Muslim community that is primarily

located in the southern Philippines. They are known for their vibrant textiles and

intricate weavings, which are deeply rooted in their culture and history. The Yakan

have a complex system of beliefs, customs, and traditions that are reflected in their

oral tradition (Pacio, 2023).

There have been several studies on the culture and practices of the Yakan

people. In one study, Alidu and Ibrahim (2019) explored the Yakan weaving

tradition and its significance to the community. The study found that weaving was

an integral part of Yakan identity and culture, with the practice being passed down

from generation to generation.

Another study by Lantang (2020) examined the Yakan traditional medicine

practices and their role in the community's healthcare system. The study found that

traditional medicine played a significant role in the community's healthcare system,

with many Yakan people preferring it over Western medicine.

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Likewise, Cetto (2017) examined the importance of oral tradition in Mexican

indigenous communities. The study found that oral tradition was a fundamental

aspect of cultural heritage in these communities, with many traditions and beliefs

being passed down through storytelling.

For the Yakan, when the young man decides to marry, he informs his parents,

who will then initiate the steps leading to the marriage proposal. Various pre-wedding

rituals take place over several days or weeks. First the groom’s spokespersons, in

circumlocutory speeches, present the marriage proposal to the bride’s spokespersons. A

few days later, they call upon the bride’s family to present the bintak (token of the

dowry), which is a gift of considerable value, such as gold jewelry, cash, or an heirloom

piece. Then they deliver to the bride’s house the turul bintak (following the token of the

dowry), which is simply a dulang (mound of cooked rice). A series of negotiations will

lead to the magjari, which is the mutual agreement between the two families concerning

the ungsud (dowry or bride-price), the wedding date, and the venue. The ungsud may be

in the form of cash, work animals, jewelry, and land. The day before the wedding, the

pagpalahi-palahihan (taking away the bride ceremony) takes place, where the groom,

with a noisy entourage, must fetch the bride from someone else’s house. Here, she and

her own entourage of young women are each covered with a cloth, and the groom’s

relatives must find her or pay a fine. There is much merrymaking, such as gong-playing,

singing, and games (Yodisphere , n.d.).

To sum up, the study on the Yakan culture provides valuable insights into

the challenges faced by indigenous communities in preserving their cultural heritage.

For example, the Yakan people's oral tradition is a crucial aspect of their cultural
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landscape and serves as a means of passing down knowledge and preserving their

cultural identity.

Cultural Practices of the Samal

A young couple’s marriage plans are made with the parents’ consent, but other

relatives are involved as well. The boy’s relatives, bringing along some food, make the

first visit to ask for the girl’s hand formally. Each family chooses a spokesperson skilled

in negotiating for the aheka or ungsug (bride’s dowry).

Once a final agreement has been reached and the wedding date has been set, the

boy’s family is given enough time to raise the dowry in the form of cash, cattle, rice, and

jewelry. Both families celebrate the end of negotiations with another repast offered by the

boy’s family. The boy meets his future in-laws for the first time when his relatives

accompany him to the girl’s house to serve at the table. He may also be expected to

render service at the girl’s house for some time. For 10 days before the wedding, the girl

undergoes the tambu-un (isolation from the public). Drums announce the wedding day

two or three days in advance. The festivities on the wedding day start in the morning

when the guests gather at the bride’s house to sing, dance, and exchange stories. Behind a

partition, the imam gives the bride a ritual bath in a corner of the house while entertainers

sing the wedding lelleng. Female relatives then prepare the bride with special makeup,

her best clothing, and jewelry. The traditional wedding makeup is borak, white rice

powder that transforms her face into a white mask (Yodisphere, n.d.).

Overall, research on the cultural practices of indigenous people is critical for

understanding the rich diversity of human cultures and for developing effective strategies

to protect and promote the rights of indigenous communities around the world.
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Conceptual Framework

The schematic diagram of the conceptual framework is presented. It consists of

three processes which are the input, process and output.

INPUT PROCESS OUTPUT

a. Preparing a
questionnaire for the
Profile of IP according survey.
to:
b. Data collection from Assessed extent of
1. Sex the IP. cultural practices of
indigenous people.
2. Age c. Organizing the IPs’
responses.
3. Ethnicity
d. Statistical analysis of
data.

The conceptual paradigm above shows that the input is the profile of IP

according to their sex, age, and ethnicity. Process includes the preparing a questionnaire

for the survey, data collection from the IP., organizing the IPs’ responses and statistical

analysis of data. Lastly, the output is the assessed extent of cultural practices of

indigenous people.

Operational Definition of Terms

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To ease out difficulty of communication, the following terms are defined

operationally:

Cultural practices. In the study, this refers to traditions and ceremonies of Samals and

Yakans such as wedding, burial and their daily practices.

Indigenous People. In the study, this refers to people which are the Samals and Yakans

that served as our respondents for our study.

Wedding. In the study, this refers to how the Samals and Yakans conduct or do the

wedding ceremony.

Burial. In the study, this refers to process on how the Samals and Yakans burying the

people who passed away.

Daily practices. In the study, this refers to the everyday life of Samals and Yakans such

as their livelihood, how the find ways to find money to fed themselves, and what they do

during their vacant time.

Sex. In the study, this refers to the identification of Samals and Yakans whether they are

female or male.

Age. In the study, this refers to the identification of Samals and Yakans whether they are

in a young generation, middle generation, or old generation.

Ethnicity. In the study, this refers to the identification of the respondents whether they

are Samals or Yakans based on their cultural practices.

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CHAPTER III

RESEARCH METHODOLOGY

This chapter discusses a brief description of the research design that will be used

in the study, research locale, participants/respondents of the study., instrument in the

study, ethical consideration, validating or and establishing reliability and statistical

treatment.

Research Design
This study is a quantitative type of research employing survey method. It is

quantitative because this is believed or considered as the most appropriate in order to

determine the extent of the cultural practices of Indigenous People Zamboanga city.

Descriptive research is a method that describes and interprets “what is” in a

particular setting. It is concerned with determining the present conditions or

characteristics of a research subject (Sevilla, 1993 as cited Alicay, 2014). De Belen

(2015) also defines as the status, condition or confirming a hypothesis because it

basically aims to describe “what is”.

Research Locale
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This study will be conducting specifically in the selected barangays of

Zamboanga City: Campo Islam, Rio Hondo, and Mariki.

Campo Islam

Campo Islam is situated at approximately 6.9149, 122.0447, in the island of

Mindanao. Elevation at these coordinates is estimated at 6.4 meters or 21.0 feet above

mean sea level. The name Campo Islam originated from the native word ‘Kampung

Islam’ which means Islam village. Later on, the then Municipal Government of

Zamboanga ordered the resettlement of the Muslim dwellers of Magay and Cawa Cawa

to the Reservation (1936-39).

Rio Hondo

Rio Hondo is situated at approximately 6.8997, 122.0852, in the island of

Mindanao. Elevation at these coordinates is estimated at 5.4 meters or 17.7 feet above

mean sea [Link] name Rio Hondo means “Deep River” which represents the

settlement on the Arroyo Colorado. Barangay Rio Hondo has long been in existence

being occupied by Spaniards since 1960

Mariki

Mariki is situated at approximately 6.8967, 122.0913, in the island of Mindanao.

Elevation at these coordinates is estimated at 3.8 meters or 12.5 feet above mean sea

level. It js young barangay which was officially proclaimed as a village only in 1987,

grew out of a “policy of attraction” program of the Marcos government, when hundreds

of MNLF leaders and members were enticed to “return to the fold of the law” after the

signing of the 1974 Tripoli Agreement.

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Population and Sampling

The target populations of the study are the indigenous people from Campo

Islam, Rio Hondo, and Mariki.

Table 1
Distribution of Respondents

Barangay n Percentage
Campo Islam 15 33.33%
Table
Rio Hondo 15 33.33%
1
Mariki 15 33.33%
Total 45 100%
shows the distribution of the respondents by location where the researchers will conduct

the research study. The total population of the respondents as shown in Table 1 is forty-

five (45). There are 15 or 33.33% respondents from each identified barangay.

Purposive sampling design will be utilized in this study since the researchers will

focus on the indigenous people who are Yakans an Samals residing in these places only.

Data Gathering Tool

The questionnaire that will be used will be self-made questionnaire that is

composed of two parts. The first part is the respondent’s profile which covers the

ethnisity and barangay they belong. The second part will be the cultural practices of

indigenous people which are classified into wedding, burial, and other practices. It uses a
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four-Likert scale with the description of the following numbers: 4-Always, 3 –

Sometimes, 2 – Rarely and 1– Never.

Ethical Consideration

In order to address research protocol, Respondents will be given a letter

indicating their willingness of participating in the study. They will be briefed in their

roles as respondents. The information given by the means of individuals will be

preserved.

Confidentiality and ensuring safety are of top priority to maintain and keep the

integrity and privacy of the participants. Furthermore, the researchers will inform the

respondents that if problems arise, they can withdraw from the study at any time without

penalty or consequence. Note that we will not be interviewing any of the respondents;

hence all information shall be taken from the Cultural Practices of the Indigenous People.

Data Gathering Procedure

The researchers will seek permission from the principal of Baliwasan Senior High

School to conduct data gathering outside of the School campus. After which the

researchers will also seek permission from the Punong Barangay of Campo Islam, Rio

Hondo, and Mariki to allow the researchers to conduct data gathering among the

indigenous people.. Arrangement such as scheduling and venue identifying on the

administration of data gathering will be done. As soon as it is approved, the researchers

will explain to the respondents the intent of the study. Additional information essential to

study will be contained in the informed consent form. Once accomplished, the

researchers will administer the survey-questionnaire to the identified respondents. The

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results of the data will then be tallied, tabulated, analyzed and interpreted by the

researchers using statistical tools.

Statistical Treatment

To facilitate the analysis of data, the following statistical measures will be used:

Weighted Average Mean. This will be employed to determine the extent of the cultural

practice of indigenous people in the selected barangay of Zamboanga City.

t-test. This will be utilized to determine the significant difference on the cultural

practices of indigenous people when the respondents are grouped according to their sex

and ethnicity.
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BIBLIOGRAPHY

United Nation (2019). International-year-of-indigenous-languages

[Link]

Morales (2015). Commentary-burying-zamboanga-citys-true-cultural-identity

[Link]

Bamba et. Al (2021) Community Organizing for Indigenous People in the Philippines: A
Proposed Approach. [Link]

Jerez (2021). Challenges and Opportunities for Indigenous Peoples’

Sustainability [Link]

Sneed (2019). Indigenous culture and nature relatedness: Results from a collaborative
study [Link]

Hershey (2019) ‘PARADIGM WARS’ REVISITED: New Eyes On Indigenous Peoples’

Resistance To Globalization

[Link]
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Velicu and Barca (2020). The Just Transition and its work of inequality
[Link]

Department of Education
Region IX, Zamboanga Peninsula Division of City Schools
BALIWASAN SENIOR HIGH SCHOOL STAND-ALONE
San Jose Road, Zamboanga City

November 29, 2023

CONNIE ANNE Q. FABIAN

TVL Faculty
Baliwasan Senior High School

Dear Madam:
Greetings of peace!

We are students of 12 Humanities and Social Science–G and we are working on our
research with the title: Cultural Practices of Indigenous People: A Comparative
Study. The general objective of this study is to compare the cultural practices of
indigenous people. The said research is to be worked out within the period of this
semester.

Knowing your expertise in the field of research, we would like to seek your assistance to
validate our research instrument by giving comments and suggestions for the
improvement of the research instrument. Attached is a copy of our research title,
objectives and the survey-questionnaire.
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Thank you very much and God bless!

Very sincerely yours,

SHERWINA A. RAJAN
Lead Researcher

Noted by: Validated by:

JUDITH C. MUSTAHAM CONNIE ANNE Q. FABIAN

Practical Research Adviser Baliwasan Senior High School

Department of Education
Region IX, Zamboanga Peninsula Division of City Schools
BALIWASAN SENIOR HIGH SCHOOL STAND-ALONE
San Jose Road, Zamboanga City

November 29, 2023

JABIR G. MUJI
Social Science Coordinator
Baliwasan Senior High School

Dear Sir:
Greetings of peace!
We are students of 12 Humanities and Social Science–G and we are working on our
research with the title: Cultural Practices of Indigenous People: A Comparative
Study. The general objective of this study is to compare the cultural practices of
indigenous people. The said research is to be worked out within the period of this
semester.

Knowing your expertise in the field of research, we would like to seek your assistance to
validate our research instrument by giving comments and suggestions for the
improvement of the research instrument. Attached is a copy of our research title,
objectives and the survey-questionnaire.
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Thank you very much and God bless!

Very sincerely yours,

SHERWINA A. RAJAN
Lead Researcher

Noted by: Validated by:

JUDITH C. MUSTAHAM JABIR G. MUJI

Practical Research Adviser Baliwasan Senior High School

SURVEY QUESTIONNAIRE

TITLE: CULTURAL PRACTICES OF INDIGENOUS PEOPLE: A

COMPARATIVE STUDY

PART I: RESPONDENT’S PROFILE

Name: (Optional)___________________
Please check the appropriate parenthesis
ETHNICITY:
( ) Samal
( ) Yakan

BARANGAY:
( ) Kampu Islam
( ) Rio Hondo
( ) Mariki

PART II: CULTURAL PRACTICES OF INDIGENOUS PEOPLE (IP)

Directions: Below are statements regarding your cultural practices as an
Indigenous People (IP). Please respond to the following statements by putting a check (/)
mark on the appropriate column. Be guided by the description of each number below:

4 – Always
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3 – Sometimes
2 – Rarely
1 – Never

A. WEDDING 4 3 2 1
In our culture...
1. the bride and the groom must take a bath first
before the ceremony.
2. there is a ritual before and during the
ceremony.
3. the groom will offer a dowry to bride’s family.
4. the bride and the groom must wear a traditional
attire during the ceremony such as batawi, jewelry
for bride, and kupiya for groom.
5. the ceremony will last for 3 days.
B. BURIAL
In our culture...
1. we give bath to the dead person before
wrapping it with a cloth.
2. perform a prayer to the dead person lead by the
Imam and male attendees.
3. the body should be buried right after being
prayed.
4. The women are allowed to go during burying
the body.
5. the body is placed in the grave on its right side
facing Mecca.
C. OTHER PRACTICES
In our culture...
1. we perform the 5 times a day prayer (fajr,
zuhur, asr, maghrid, and isha).
2. we celebrate Eid twice a year (Edil Fitri and
Edil Adha)
3. we practice fasting for 30 days during the holy
month of the year (Ramadan).
4. we do the Tarawi for 30 nights during the holy
month of the year (Ramadan).
5. there is a law permitting a Muslim man to have
up to 4 wives unless he can deal with them equal
companionship and just treatment.

____________________
Respondent's Signature
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