Hapa, Justin Edward M.

Eng 13 – WFX2

2018 – 08853 Ma’am Anna Felicia Sanchez

BS Molecular Biology and Biotechnology Research Question and Annotated Bibliography

Research question: Who are the Badjaos begging for alms in jeepneys and streets?

Annotated Bibliography:

Source: Abebe, T. (2009). Begging as a Livelihood Pathway of Street Children in Addis Ababa.

Forum for Development Studies, 36(2), 275–300. doi:10.1080/08039410.2009.9666438

Note in precis:

For some street children in Addis Ababa, they view begging as a ‘pastime’ job and a

‘temporary survival strategy’ from which they will eventually ‘move on’. For others, it is a

shameful activity that they would not otherwise do if they had other alternatives. For others, it is a

central part of life that they depend on to share the responsibilities as members of the household.

Commentary:

This source provides perspectives on how street children perceive their begging activities,

and ultimately, themselves. The potential problem, however, is that its area of study is in Addis

Ababa, the capital city of Ethiopia. It may be possible that street children in the Philippines might

view their begging activities differently from their Ethiopian counterparts due to cultural

differences. Nevertheless, it provides a framework for discussion in the paper on different

perspectives on Badjao mendicancy, particularly that of the mendicants themselves.

Source: Aliaza, N. H. (1998). The Sama-Laut (Badjao) migrants in Metro Manila: A study of their

socio-cultural and economic adaptations. The Asian Center. University of the Philippines,

Diliman, Quezon City.

Note in outline:

I. Primary Reasons for Migration

a. Peace and order situation (push)

b. Good economic opportunities (pull)

c. Stiff trade competition/monopoly (push)

II. Secondary Reasons for Migration

a. Economic/business related reasons (pull)

b. Worsening peace and order situation (push)

c. Stiff trade competition/monopoly (push)

III. Tertiary Reasons for Migration

a. City amenities (pull)

Commentary:

This source provides the reasons why indigenous people, particularly the Badjaos, migrate

from their place of origin and go into Metro Manila. This source is important because it arrives at

these reasons through interviews of the families themselves.

Aliaza categorized the factors of their migration as “push” or “pull”. “Push” factors are

those that originate in their hometown that encourage them to migrate, such as armed conflicts.

“Pull” factors are those that are located in their desired destination (especially Metro Manila) that

encourage them to migrate, such as perceived economic opportunities and city amenities. Aliaza’s

categorization can be used in the paper, where mendicancy can be classified as a “pull” factor.
 The time of Aliaza’s study was in 1998. It is possible that there may be new reasons today

as to why the Badjaos have migrated from their original communities, such as the Zamboanga City

crisis of 2013. This source can therefore provide background as to the reasons why Badjaos

migrated in the past, which can be supported, supplemented, or contrasted with today’s context.

Source: Aquillo, M.P.F. & Cruz, A.C.V. (2013). A study on the relationship between the Anti-

Mendicancy Law and behavior towards beggars. School of Economics. University of the

Philippines, Diliman, Quezon City.

Note in precis:

Aquillo and Cruz found out that people who were aware of the existence of the Anti-

Mendicancy Law were less likely to give money to beggars; among those who were aware, people

of higher income are even less likelier to give money.

They also found out that the more religious a person is, the more likely he/she is to give

money to a mendicant.

Commentary:

It is not surprising that people who were aware of the said law are less likely to give alms

to beggars. This is because of the knowledge that their alms would not really make a difference,

and may even do more harm than good by encouraging the beggar’s dependence on it.

This source provides a behavioral perspective on mendicancy to the paper. It examines the

factors that affect a person’s likelihood of contributing alms to beggars. People’s perspectives

towards Badjao beggars and how they preserve the status quo can be examined and discussed in

the paper.
Source: Bottignolo, B. (1995). “Celebration with the sun”: An overview of religious phenomena

among badjaos, Ateneo de Manila University Press, Quezon City. 9-10.

Note in quotation:

“The Badjao live in Southeast Asia. Some belong to an ethnic group that dwells in the

region of the Tropic of Cancer, scattered among the different islands from the southernmost part

of the Philippines.”

Commentary:

Bottignolo here claims that Badjaos generally live in the Southeast Asia. This statement

provides an immediate demarcation on where Badjaos are generally found. This source provides

a geographical dimension to the paper.

However, the problem with this source is that its demarcation is too general. Arguably, the

distribution of Badjaos in the Philippines is more important.

Note in precis:

There is no absolute leader in the Badjao tribe. There are only leaders in their respective

expertise. For example, a tribe may consist of a religious leader (Imam; or shaman), a jinn-bearer

(similar to the Babaylan), a fishing leader, a “pandai” (a local midwife; recognized as a leader in

childbirth concerns), and a leader that settles disputes.

The ages of the leaders vary depending on the field of expertise: an Imam is typically old because

of his vast experience in his craft, while a fishing leader is typically young, strong, and active.

Leaders are typically males. Only activities considered as “feminine in nature” are led by females,

such as childbirth concerns.

Commentary:
 The time of study of Bottignolo is in 1995. It is possible that new leadership structures

have evolved among the Badjao tribes today, such as the existence of a chieftain (NB: search for

evidence of chieftain of Badjaos). However, literature regarding the current leadership structure of

Badjaos is scarce, and is only evidenced by media reports.

Source: Dator, L.A., Pedro, A.B.S. and Reyes, J. (2018) Live Experiences of Badjao Street

Children in

Cabanatuan City, Philippines: A Phenomenological Approach. Open Access Library Journal, 5:

e4264. https://doi.org/10.4236/oalib.1104264

Note in precis:

The Badjao people, displaced from their communities near the sea, are not used to working

in their new locations. They have limited ideas on how to earn a livelihood in the city; thus, they

usually resort to alms begging.

Badjao street children in Cabanatuan City, Philippines beg for alms because this is what they see

from their parents as a way of earning livelihood. It has become a cultural tradition for them.

Commentary:

This can serve as a foundation to the paper. It concludes that some indigenous people resort

to alms begging primarily because they do not know other ways of earning a livelihood. For the

children, they beg for alms because they see it from their parents.

This source provides one reason why an indigenous people beg for alms in jeepneys and

streets. The paper can go on to support the findings of this source, or to provide additional reasons

that have not been previously explored nor identified.

Source: Jazul, L. 2014. " The Badjao of Zamboanga: Victims of war and relocation." Accessed

January 15, 2016. https://www.rappler.com/nation/55885-badjao-zamboanga-war-relocation

Note in precis:

Thousands of Badjaos have been forced to evacuate their communities in Zamboanga due

to the armed conflict between the government forces and those of the Moro National Liberation

Front. However, their site of relocation is far from the sea – the area where most Badjaos earn their

livelihood from.

Commentary:

This source provides important historical context to the situation of the Badjao people. It

presents the Badjaos as victims of war and relocation, which can offer clues to their current

situation as street beggars. It also provides a plausible answer to the central question of the paper

by saying: some of the people begging in the streets are Badjaos who have been displaced from

their homes and cannot accept the government’s relocation sites because of the lack of livelihood

opportunities.

Source: Ketley, H. (2001). Exclusion by definition: access to international tribunals for the

enforcement of the collective rights of indigenous peoples. International Journal on Minority and

Group Rights, 8(4), 331-368.

Note in precis:

Governments have used the sometimes narrow definition of indigenous people in

international law as a means to exclude certain groups, thereby preventing these people from
accessing the international instruments available for them and shielding the government from

international scrutiny of its treatment towards its minorities.

Commentary:

Ketley highlights the danger of having a narrow definition of an indigenous people. Indeed,

a narrow definition can be used to exclude certain groups, giving other people, especially the

government, a means to disregard their rights as an indigenous people.

This source can serve as a short reminder of the danger of imposing a narrow definition on

indigenous people before proceeding to define the concept itself in the paper.

Source: Martinez Cobo, J. (2017). Study of the problem of discrimination against indigenous

populations. UNDoc E/CN 4/Sub 2/1986/7 (‘Cobo Study’), Vol V, para 379.

Note in quotation:

“A historical continuity with pre-invasion and pre-colonial societies that developed on their

territories, consider themselves distinct from other sectors of the society now prevailing in those

territories…(and are) determined to preserve, develop and transmit to future generations their

ancestral territories and their ethnic identity as the basis of their continued existence as peoples, in

accordance with their own cultural, religious, social institutions and legal systems.”

Commentary:

This can be a suitable working definition of the concept of indigenous people for the paper.

It is comprehensive, and its elements are verifiable and testable, such as the historical aspect of an
indigenous people, its determination to preserve its ethnic identity, and the existence of its own

cultural, religious, social institutions and legal systems.

Source: Mercadal, T. (2017). Indigenous peoples. Salem Press Encyclopedia. Retrieved from

https://ezproxy.upd.edu.ph/login?url=http://search.ebscohost.com/login.aspx?direct=true&db=er

s&AN=90558357&site=eds-live

Note in outline form:

I. General Definition of Indigenous People

a. “Those who descend from the people who were already present in a land when

others from different cultures and ethnicities arrived”

II. Common characteristics of an indigenous people

a. Small population relative to dominant ethnicity or culture

b. Have historical ties to a territory

c. Share an ancestral culture and traditions

d. Self-identifying as indigenous

Commentary:

I agree with the first part of Mercadal’s definition since it mirrors the definition of the term

“indigenous” (NB: seek out the dictionary definition of the term indigenous). However, his

definition necessitates the presence of an “outsider” in order to qualify the people as indigenous.

This can be problematic especially on indigenous people who have successfully defended their

lands against outsiders, but may be prone to other injustices such as lack of access to basic and

social services.
 This source can help me in my paper by establishing common features among indigenous

peoples before proceeding to discuss about the Badjaos. However, I think the general definition is

not comprehensive enough, so it may be of little help.

Source: Ministry of Social Services and Development. (1985). Workbook: Seminar-Workshop on

Anti-Mendicancy Program.

Note in outline form:

Factors Affecting a Person’s Likelihood to Persist in Begging:

1. Daily Earnings from Previous Employment

2. Educational Status

3. Mean Daily Earnings from Begging

4. Health/Physical Condition

5. Sex of Beggars

6. Age of Beggars

7. Marital Status

8. Size of Family/Number of Dependents

9. Regional Background

Commentary:

This source discusses the factors affecting a person’s likelihood to beg and to persist in

begging. These factors can be examined, discussed, or integrated in the paper to provide the reader

plausible reasons as to why Badjaos beg in the streets and what factors cause them to do so. These
factors can then be linked to their history, which would provide a more complete picture of their

motivations and aspirations when begging.

Note in precis:

Studies made by the Regional Offices of the MSSD classified beggars into two types:

professional and circumstantial beggars. Professional ones are those who have been into

mendicancy for a long period of time and has considered it as their primary source of income.

Circumstantial ones are those who depend on begging for daily sustenance and survival.

Commentary:

The classification of beggars proposed by MSSD provide a plausible framework in

classifying Badjao beggars. This can aid in further exploring the key differences between the two,

creating a more complete picture of Badjao mendicancy. It may be useful for a future discussion

on what motivations drive Badjao mendicants to beg for alms.

Source: Navarro, E. R. (2015). Living by the Day: A Study of the Badjaos in Tawi-Tawi,

Southwest Philippine. Centre for Peace Studies: The Arctic University of Norway.

Note in precis:

The economic activities of the Badjaos in their communities near the sea include fishing, wooden-

boatbuilding, seaweed (agar-agar) farming, mat weaning, and pearl and shell gathering.

Commentary:

This source informs the reader of the typical economic activities of the Badjaos who live

near the sea. This is relevant to the paper since it would provide contrast to their current economic

activities as they try to integrate to their new communities in Metro Manila.

Source: Nimmo, H. A. (1972). The sea people of Sulu: A study of social change in the Philippines.

San Francisco: Chandler Publishing Company.

Note in precis:

There is a wide disagreement among scholars as to where the exact place of origin of the

Badjaos is. Prevailing theories point out that the Sama-Laut (Badjaos) of the Southern Philippines

originated from Malaysia and Indonesia, and other island groups in that region. However, other

respectable authors (NB: Hassan, his 1997 study) propose that these people are indigenous to

Tawi-Tawi.

Added to the confusion is the conflicting oral narratives that have been passed down to the

Badjaos themselves. Some of them claim descent from Tawi-Tawi ancestors who are indigenous

to the area, while others claim that the town of Dondo, Sulawesi, Indonesia as their place of origin.

Commentary:

This source emphasizes the uncertainty regarding the true place of origin of Badjaos, but

the current consensus is that they originate from Malaysia and Indonesia. This can be used in the

paper when the historical and geographical aspects of the people are discussed.

Source: Obedencio, R. V. (2011, March 26). Badjao chieftain: "May our tribe survive with

government help". Philstar. Retrieved from

https://www.philstar.com/region/2011/03/26/669648/badjao-chieftain-may-our-tribe-survive-

government-help

Note in precis:
 Badjao Chieftain Mario Cuham of Bohol said that the local government continues to be

strict towards their fishing methods, making their way of life harder. This has resulted for his tribe

to seek other ways of earning a livelihood; 75% of them are still into fishing, while 6% are selling

“borloloy” while 13% are into mendicancy.

Commentary:

This source provides additional information on how an indigenous people such as the

Badjao continues to find other ways of earning a livelihood amidst the struggle of fully integrating

in their new communities. This source supports the view that mendicancy is a form of livelihood

for the Badjaos.

Source: Pazzibugan, D. Z. (2016, December 23). Who’s behind ‘organized’ beggars? social

workers ask. Philippine Daily Inquirer. Retrieved from

https://newsinfo.inquirer.net/855875/whos-behind-organized-beggars-social-workers-

ask?utm_expid=.XqNwTug2W6nwDVUSgFJXed.1

Note in precis:

Social workers speculate that someone is behind the ‘organized’ beggars in Metro Manila

due to their social preparations before begging during Christmas season. This is further evidenced

by their ‘well-made’ printed signboards they carry around when begging.

The article also highlights that majority of the indigenous people who beg in streets are

Aetas and Sama-Bajau ethnic groups.

Commentary:
 This can provide an important perspective on the paper: how government authorities and

social workers view the indigenous mendicants. This can aid in establishing how society views the

indigenous beggars in general and how their views affect their actions towards them.

Source: Ronquillo, W. P. (1993). The 1992 archaeological reexcavation of Balobok rockshelter

Sanga-Sanga, Tawi-tawi, Philippines: A preliminary report. Okinawa, Japan.

Note in precis:

Some artifacts were unearthed in the “Rockshelter” of Balobok, dating to around 6050

B.C., which attests to the early foundation of the Sama-Badjao culture.

Commentary:

This source provides a scientific record of the earliest existence of the Sama-Badjao ethnic

group in the Philippines. While discussing this evidence may provide unnecessary detail to the

paper, it can provide contrast as to how early the Badjaos have arrived in the Philippines compared

to other cultures, which, arguably, will give credit to their claim as being an indigenous people.

Additional sources used:

Llamzon, Teodoro. Handbook of Philippine Language Groups. Quezon City: Ateneo

De Manila University Press, 1978.

Nimmo, H. Arlo. “Relations on Bajao History.” In Philippine Studies, Vol. XVI, No.
1(January 1968), 32-59.

Saleeby, Najeeb M. The History of Sulu. Manila: Bureau of Printing, 1908.

National Library of the Philippines (n.d.). No title. Retrieved from:

nlpdl.nlp.gov.ph:81/CC01/NLP00VM052mcd/v1/v4.pdf
Obedencio, R. V. (2011). Badjao chieftain: "May our tribe survive with government help".

Philstar. Retrieved from: https://www.philstar.com/region/2011/03/26/669648/badjao-chieftain-

may-our-tribe-survive-government-help#CzUhO0sOSWwdmeZ6.99

https://www.ethnologue.com/language/ssb

(Some references are found in the pictured Bibliography of the dissertation)