Levels of Cultural Participation On The Deterioration of The Dumagats' Indeginous Culture in Sitio Karahume City of San Jose Del Monte, Bulacan 2008

LEVELS OF CULTURAL PARTICIPATION ON THE DETERIORATION OF THE DUMAGATS’ INDEGINOUS CULTURE IN SITIO
KARAHUME CITY OF SAN JOSE DEL MONTE, BULACAN 2008
CHAPTER 1
Introduction
Culture is not something that you believe in, or something that you hang your shirt on.
It’s something that you do, you participate. Without participation, culture will not survive; if
you participate, your future and your culture survive.
Analysis of the place of culture in the life of an individual or group of
individuals will reveal that they do not participate in all the contents in the culture; they vary
depending on the demands of their culture (Panopio et al; General Sociology, p.36, 1978).
Knowing the Levels of cultural participation in a culture will help us understand the changes
and adjustments occurring in the environment, and the ideal patterns of behavior developing
in it. It is to this end that the present study is addressed.
The inquiry is designed to know the Dumagat and non-Dumagats’ levels of cultural
1
participation in the deterioration of Dumagats’ indigenous culture in Sitio Karahume. It seems
that researchers have made scant progress in studying the Dumagat culture, because there are
other factors to consider. This research will take a preliminary look at one factor that has not
been analyzed extensively – the levels of cultural participation. Do the levels of cultural
participation of Dumagats’ and non-Dumagats’ have any difference on the deterioration of the
Dumagats’ indigenous culture? Does the Dumagats’ indigenous culture is deteriorating? This
study will explore the possible links between the two. My intention is not to provide an answer
here. My purpose in this study is to share with Students, Researchers, Policy-makers, LGUs,
NGOs, and Educators the inner view of the Dumagat culture in the community that will be
study.
Allinas, Ramir B.
The problem and its background
International view
According to Jesus T. Peraltathe Negrito group recognized in literature as Agta,
otherwise locally known as Dumagat has been declining steadily through the years. In 1936
there were about 1,000 people. This number diminished to about 800 in 1962 and 616 in
1983. By 2002 the population has been estimated to be about- 600 individuals. Many of them
do not even know that they live in a country called the Philippines. Although the population
has stopped declining, much of their traditional life continues to be eroded. Only
approximately 3% of the forest that they inhabit remains intact. Much of the game they hunt
and the fish they catch in the rivers and streams are depleted, straining their subsistence
struggles.
Peralta also added that by 1990, almost all Agta families no longer lived in the dense
forests of the Cordilleras, far from the reaches of lowland communities. They now live near
farming settlements of lowlanders, mostly Tagalogs and Ilocano, where they engage in casual
labor for wages or in exchange for foodstuff, for handouts like second-hand clothing and other
forms of charity. They are now multi-lingual, proficient in Tagalog, to the detriment of their
2
own language.
The 20th century challenges
Thomas Headland (1986) describes the years of living with Agta Negritos in the
Philippines as lay missionaries with the Summer Institute of Linguistics. The Headlands have
been studying the language and culture of these rainforest hunter-gatherers since 1962, and
recording the Agta's struggles as they have attempted to adjust to the thousands of colonists
who have migrated into their area since the 1960s. They discuss here the degradation of the
rainforest by logging and mining corporations, expanding agriculture, game decline, and new
diseases. Only long-term research allowed the Headlands to understand Agta culture change,
to realize that the Agta population was declining and why, and to document first-hand the
surprising ways these foragers lives were changed as they struggled to survive the onslaughts
of "modernization."They also review their personal challenges and advantages of raising their
three children among the Agta.
Allinas, Ramir B.
The Findings of Headland’s studies (1986) shows that the Agta acculturation and Agta
population decline. While Agta acculturative change had begun in the second decade of this
century. Logging and mining companies entered the area in the 1960s; today bulldozers and
logging trucks have honeycombed the whole region, virtually all of the primary old-growth
forest has been cut down, new diseases have been introduced, and the Agta's primary fish and
game resources have declined drastically. Major changes came when the first government road
reached Casiguran in 1977. Our years there provided us with the opportunity to monitor and
to document the affects of all this on the Agta, and how they have responded as they have
attempted to adjust to these fluctuating changes.
The compilation of Thomas Headland a widely recognized leading researcher on

Philippine Negritos describes the Agta Negrito people of the Philippines have suffered
throughout the 20th century from harassments from outsiders, including Americans before
World War Two. These human rights abuses have included, slavery, murders, kidnapping of
children, and especially takeovers of their ancestral lands. In 1997, he published a report of
these violations against the Agta in the journal Human Organization (volume 56, pp. 79-90),
titled "Limitation of Human Rights, Land Exclusion, and Tribal Extinction." Listed below are 3
some of the compilation of reported violations.
A U.S. Army Captain Chain-Gangs Agta for Slave Labor
The earliest abuse case on record was when a U.S. Army officer, Capt.
Wilfrid Turnbull, stationed in Casiguran in the 1910s, forcibly moved the Agta
onto a reservation and actually chain-ganged reluctant men together to get
them to clear fields for cultivation (Turnbull 1930:40). [See the 1997 Human
Organization article for the details and bibliographic references of these case
studies].
Land Takeover by a Mining Company
One human rights case which caused devastating upheaval to one band
of Agta occurred in the Dinapigui Valley, then part of the municipality of
Casiguran, when the transnational Acoje Mining Company opened a
magnesium open pit mine there in 1960. The company brought in large
numbers of immigrants as employees. Many of these employees remained as
permanent homestead farmers after the mine was closed down in the early ’70s.
The manager of the Acoje mine, who was an American, drove the Agta off of
their land in 1960, destroying their houses and crops with bulldozers to make
room for the company’s buildings. Today the forest in that valley is gone and the
whole area is dotted with farms. The Agta, who once lived there are gone
Headland (1997).
Allinas, Ramir B.
Two Massacres at Agta Camps
One of the worst cases of Agta human rights violations occurred in the
1940s about 30 kilometers west of the town of Casiguran on the west side of the
Sierra Madre. According to our Agta friends, a group of farmers led by a man
named Rafael, with the nickname of Paeng, made a surprise attack on a camp of
Agta. Three older Agta men, two of whom were in the camp at the time (and one
of whom has a large scar from a bullet wound he received then), gave us in
separate interview sessions detailed descriptions of the incident. We have
confirmed that at least 23 Agta adults, plus several children, were massacred in
this attack. Another massacre at an Agta camp occurred more recently, in 1985.
On the afternoon of December 12, a government military unit of five soldiers
attacked an Agta family on the Pinamakan River, in Casiguran, killing four
Agta--a man, his wife, and two of their children. A third son, fourteen years old,
was wounded in the leg, but escaped Headland (1997).
Soldiers’ Treatment of Agta Prisoners
This was not the only case of the abuse of Agta by soldiers during our
tenure. In 1974, Lakaséw, an Agta teenage male, was caught allegedly stealing
rice from a storeroom in a military camp in Casiguran. The next day, according
to our source who witnessed the incident, the soldiers led Lakaséw out of their
sleeping quarters and told him he could go. After he had walked a short distance
down the road, they turned their rifles on him and shot him dead. In another
incident, on October 9, 1978, soldiers ambushed a group of anti-government 4
NPA guerrillas who were in the forest in Isabela Province. A four-year-old Agta
girl was killed in that skirmish, and her Casiguran Agta mother was captured.
We finally found the mother in confinement at a military headquarters in
northern Luzon on February 13, 1979, where she and another Casiguran Agta
prisoner, a 20-year-old mentally retarded girl, were being used for sexual
purposes by the soldiers. After some patient diplomatic efforts in government
offices in Manila, the two girls were released to us on April 2 Headland (1997).
The Poisoning of an Agta Camp In 1990
On March 11, 1990, an entire camp group of Agta was accidentally

poisoned by a group of six Ilokano farmers who poured a bottle of commercial
insecticide into the river 300 meters above the Agta camp. This tragic event
occurred on the headwaters of the Immurung River in the municipal area of San
Jose, in the Province of Cagayan. The farmers were using the insecticide to catch
shrimp. Fifty of the 56 Agta in the camp fell ill that afternoon after drinking
water from the river. Six of these Agta died by nightfall. Several others were
taken by logging truck to the clinic in San Jose for treatment; and the more
serious cases were transferred from there to the government hospital at
Tugegarao. The farmers eventually paid an indemnity of 7,000 pesos
(equivalent to $264 U.S. dollars) to the relatives of the six dead Agta. Two other
Agta men suffered permanent damage to their larynxes, so that they speak today
only with great difficulty Headland (1997).
Allinas, Ramir B.
The Agta Orphanage Program In Cagayan
Change agents--whether government or private, American or Filipino-

chronically stereotype Agta in negative terms in their written reports, often as a
justification for imposing change upon them. Just fifteen years ago, the
government-appointed Commissioner to the Non-Christian Tribes for Cagayan
Province established what he called an orphanage for Agta children near the
provincial capital. Part of his program involved rounding up Agta children in
that province (not in Casiguran) to live permanently at the orphanage. It is rare
to find people in our day and age who would justify removing children from
their parents. Yet this man appears to have viewed his "development program"
as saving Agta children from what he views as a primitive and thus deplorable
way of life. His 1981 report to his financial supporters in the United States
describes the Agta as a "Newly Found Tribe" of "cannibal[s] in the upper Sierra
Madre." He defines them as the most primitive, wild, fierce, and dangerous
group ... a generation from the Stone Age ... having no clothes.... Fond of eating
raw food such as meat ... [their] children unwanted and unloved ... ignorant of
days, weeks, months, as well as years ... idolatry and adultery are supreme
Cortez (1981).
He even quotes one Agta as saying, "The most delicious meat is the liver of
human beings" (ibid.).
Land-Grabbing of Agta Fields

5
Without a doubt, the main human rights violation against the Agta
today, while less violent than kidnappings and mass murders, is the chronic
usurpation of Agta land. Cultivated land is a highly valued commodity in the
Philippines today, and land in Casiguran is no exception. Though the majority of
lowland Filipinos in the Casiguran area treat the Agta fairly and show respect
for their property rights, there are still a number of people there, as there are in
all frontier areas, which are quick to take advantage of local tribal people. This
is easy to do, because the Agta have virtually no political voice in eastern Luzon,
and they are looked down on by the majority ethnic group Headland (1997).
It should be clear here that the Agta are not a people living at some pre-
agricultural evolutionary stage of progression. That is, they are not "incipient
farmers." While they fit into the typological definitions of hunting and gathering
societies, they have cultivated small gardens for hundreds of years. The Agta’s
production of agricultural foods was a minor yet important part of their
economy throughout our years with them, with about a quarter of the
households clearing small gardens each year, fields that average only one-
seventh of a hectare in size. Both men and women spend only 6% of their
daytime activities working in their gardens, and while the foods they produce
provide important nutritional variety in their diet, and root crops as a hedge
against hunger when they cannot secure rice through trade, the total amount
produced from all their fields provides less than 10% of their food needs during
the year Headland (1986).
Allinas, Ramir B.
The study of Headland on the chronic usurpation of Agta land was further supported by
a research conducted by the Southeast Asia Sustainable Forest Management Network
Secretariat, based at the Center for Southeast Asia Studies at the University of California,
Berkeleys’ (1985) findings, that as early as the late 1800s, small Dumagat settlements were
already established along the Coronet and Dupinga Rivers. As Ilocano and Tagalog migrants
moved into the area, they took control and converted the river in lands to rice fields. Dumagats
moved further up the river, pushed by the migrants, eventually concentrating near the
confluence of the Coronet and Dupinga Rivers. From the original scattered pattern of well-
spaced Dumagat settlements along the rivers, the movements of more politically empowered
lowland migrants have resulted in major settlement shifts in a series of retreats by the
acquiescent Dumagats. The Dumagats' response has been to increasingly consolidate their
settlements into clusters and advance further and further upriver, away from the lowlanders. A
confluence of geographical, economic, social and political factors excludes the country’s
indigenous peoples from accessing and receiving benefits from the government and other
social service institutions’ programs and services. Rodil (2004) describes their condition as
once the masters of their own lives, now; the majority of them are poor and landless. In the old
days, many of them lived in the plains. But as a result of population pressures and resettlement 6
programs from among the majority, they have moved to the forest areas. Now, their forests are
devastated and their culture is threatened Lourdes M. Portus, PhD (2006). These days,
indigenous peoples live in remote rural areas away from the urban centers and mainstream
Filipino society.
Thomas Headland (1981) explains that by the turn of the 21st century, the Agta had
changed from a hunter-gatherer society to a community of post-foragers living now as
landless peasants in what was until the 1960s the largest remaining area of rain forest in the
Philippines. The Agta population has vital statistics that are extreme compared to industrialized
humankind. Today's Agta have an infant mortality rate of 230/1000 a high total fertility rate
of 7.0, and a life expectancy of just 23 years. The disappearance of groups like the Agta means
that such an effort will never be duplicated Headland (1981)ibid..
The Research network report #4; Upland Philippine communities: Guardians of the
final forest frontiers (1985) shows the web chart of community issue that the Dumagat tribe is
facing due to the forced land displacement.
Allinas, Ramir B.
Web chart of community issue
[illustration by the Research network report #4; Upland Philippine

communities: Guardians of the final forest frontiers, 1985]Figure 1.1
National view
“Philippine indigenous peoples (IP), officially known as indigenous cultural

communities or ICC Rodil (2004).Lourdes M. Portus, PhD (2006) refer to more than 40 ethno-
7
linguistic groups, who despite the country’s centuries of colonization, have remained largely
un-Hispanized and un-Westernized. There are an estimated eight to 10 million Philippine
indigenous peoples or about 10% of the estimated total national population of 85M. Agta and
Aeta: considered the country’s original inhabitants, they are the most widely distributed group;
A low level of literacy - 45 to 57% - characterizes most indigenous peoples.
Government programs on energy development vs. Indigenous families

The National Workshop on Dams (March 2001) declaration at Hotel Salome, Baguio
City on People against Dams discussed thatDuring the second half of the past century, have
seen the Philippine government arbitrarily use our river systems in its plan for energy
development. Dams were built across the nation to facilitate development, but development
was defined from the perspective of foreign investors, dam builders, international funding
agencies, and the government. Since then up to now, the Philippine government has shown its
subservience to foreign monopoly capitalists in its policies towards liberalization, deregulation
and privatization. For this, Filipino masses especially the peasants and the indigenous peoples,
were damned to pay a dear price. Thousands of Filipino families were physically and
Allinas, Ramir B.
economically displaced. Homes and properties were destroyed and uncompensated for.
Communities lost their heritage and their cultural identity. Ecosystems were destroyed.
Harassment, militarization and human rights violations became a common experience for
communities directly affected by government development projects.
The data gathered from the National Minority Resource CenterContributed to Bulatlat;
2004 By May Vargas on the problems created by the revival of Laiban Dam on the Dumagats’
Indigenous Cultural Communities are reported as follows.
Ten thousand indigenous people and upland settlers are bound to be

displaced with the revival of the Laiban Dam, touted by government as a priority
project with a $1-Billion financial support from the Asian Development Bank
(ADB). As the opposition to the project increases, the Macapagal-Arroyo
administration is using military and paramilitary units to quell social unrest to
impose its kind of development in the Sierra Madre mountain range.
For the Dumagat and Remuntado indigenous people living in the Sierra
Madre mountain range, south of Metro Manila, Makedyepat, their supreme
maker, created the natural resources. For them, land is for all the people because
all of them were born and will be buried there.
The reconstruction of the Laiban Dam challenges this belief of the
Dumagat and Remuntado as the submersion of eight Barangays (villages) within
the boundary of Rizal and Quezon provinces is feared. The areas are home to
about 10,000 indigenous people and upland settlers. 8
Aside from the displacement, more indigenous and peasant families will
be evacuated from the targeted dam reservoir in General Nakar and Infanta in
Quezon, a province south of Metro Manila, according to the Kalipunan ng mga
Katutubong Mamamayan ng Pilipinas (KAMP, the national federation of
indigenous peoples organizations in the Philippines).
KAMP coordinator Nonoy Gobrin said that at 113-meter height, the
Laiban Dam will directly affect 20,000 hectares of the mountainous area of the
Sierra Madre mountain range. “As it projects to direct 2,400 million liters of
water daily, it will inevitably affect the irrigation supply of lowland farms even
along the municipalities of Infanta and Rizal Quezon province,” he said.
The Laiban, then known as the Kaliwa-Kanan (left-right), refers to the

river that traverses along the slopes of the Sierra Madre and into the Pacific
shoreline on the side of Quezon. During the Marcos presidency 1960’s-mid-
1980’s, the dam project was envisioned to be a part of the Industrial Complex
Plan in North Eastern Luzon. But due to the people’s opposition, Marcos and his
developers failed to push through with the project, leaving only two diversion
tunnels.
Today, the Macapagal-Arroyo administration has identified Laiban Dam

as a priority project, with financial assistance worth $1 billion from the Asian
Development Bank (ADB). The dam is designed to give water supply, ensure
flood control and provide hydropower.
Who benefits?
Allinas, Ramir B.
However, the Southern Tagalog Environmental Action Movement

(STEAM) stressed that the primary beneficiaries of the Laiban Dam are the
industrial parks like the Calamba-Laguna-Batangas-Rizal-Quezon Industrial
Zone (CALABARZON, five provinces south of Metro Manila) and the Pacific
Coast City in Quezon.
The dam, STEAM added, will not contribute to the development of the
Dumagat and Remuntado indigenous peoples. It said that the dam is no different
from the Angat-Umiray Trans Basin Project in the previous years that resulted in
the massive displacement of residents.
Manila-based advocate groups likewise said that the Philippine

government does not have a holistic development program that will
accommodate the culture of the indigenous peoples. The Philippine government,
they said, always insists on the “development for the common good” without
putting sufficient emphasis on programs for the indigenous peoples.
Deceptive schemes with militarization
The Task Force Laiban Dam- composed of IP regional organizations,

national federations, environment concerned organizations and other concerned
sectors- have received reports that since the revival of the Laiban Dam, local
government units (LGUs) have been persuading affected residents to participate
9
in the Kaliwa Watershed Project packaged under the Laiban Dam.
In addition, the residents complained of being offered “tenure

instrument.” Through the latter, the LGU officials said the people would be
allowed by the government to rent the land on which they have lived for 25
years, renewable after the lease date expires.
Decried Berto San Jose, a member of the Katutubong Binigkis ang Lakas
para sa tribong Dumagat (KABALAT-DUMAGAT or Indigenous Peoples United
by the Strength of the Dumagat Tribe) “It’s a blatant insult to us who are the
children of the Sierra Madre. We and our ancestors have tended these lands
long before any government was established. The land which is sacred to us… is
a mere commodity to the government.”
KABALAT-DUMAGAT was formed by community members from the

eight directly-affected barangays. Last July 19, 2004, leaders and members of
the Kabalaty-Dumagat and Task force Laiban dam, together with indigenous
people and environment advocates, trooped to the ADB head office in Metro
Manila. In the dialog with the ADB, the TF found out that 2.36 million
($42,385.06, based on exchange rate of P55.68 per US dollar) has already been
released by the ADB for the project.
Increasing CAFGU recruitment
Meanwhile, Citizens Armed Forces Geographical Unit (CAFGU)

recruitment among the Dumagat and Remuntado has been steeped up by the
Armed Forces of the Philippines (AFP), allocating 20 percent of its personnel for
Allinas, Ramir B.
the indigenous people. The latter have long denounced this military scheme,
saying CAFGU recruitment sows disunity among them.
Most villagers however continue to refuse joining the CAFGU believing

that they are just being used by the military as a cannon fodder of shields for
their counter-insurgency operations. Military atrocities in the Southern
tagalong region peaked in 2000-2001 when 11 military battalions were
deployed in the area, causing the displacement of about 220 indigenous families
living in four provinces, including Rizal and Quezon.
Continuing the struggle

May Vargas National Minority Resource Center (NMRC) (2004)reported that despite
the dangers, many people of Rizal and Quezon vowed to continue the struggle that was waged
25 years ago. The death of Nicanor “Tatay Kano” De Los Santos is now the rallying point for
the advancement of the anti-Laiban Dam campaign. De Los Santos was killed last December 8,
2001 allegedly by members of the Task Force Panther of the 2nd Infantry Division of the
Philippine Army led by Col. Laureano Tolentino.
At present, reports from various community members show that the AFP has resorted to
rebating, tagging leaders as rebels. With the People’s resistance gaining ground, the villagers 10
expressed fear that the AFP will heighten the implementation of its repressive measures to quell
the peoples’ unrest - Bulatlat (2004).
Dumagat establishing a new community
The Philippines Reforestation and Environment education with Highland Indigenous

People conducted a study September 2000 - August 2001 in Salasa a newly established
community shows that there are currently 28 Dumagat families living there. With no
electricity or tap water, people get their water from rivers and waterfalls about 30km from the
lowlands. Villagers attended the training seminars for 15 days. Trainers explained the
importance of forest rehabilitation and soil control for biodiversity conservation and the
stabilization of people’s lives, and then trained participants in various methods.
The diffusion of the IP’s problems and the NGO’s, LGU’s programs for the IP’s, gave
birth to different participatory management strategies to help and solve Indigenous
community issues (see Figure 1.2). But until now there are no concrete programs to resolve the
IP’s continuing problems because majority of the programs where short-lived and likewise the
target problem is vaguely identified.
Allinas, Ramir B.
Figure 1.2
An evolving strategy towards a Participatory Management Agreement
[illustration by the Research network report #4; Upland Philippine

communities: Guardians of the final forest frontiers, 1985]Figure 1.2
District view 11
The Dumagats’ of Angat
Zúñiga in 1803 cited by William Allan Reed spoke of the Negritos of Angat it runs as
follows;
“in those days head-hunters who were accustomed to send messages by

means of knotted grass stalks. This region, the upper reaches of the Angat River,
was visited by Mr. E. J. Simons on a collecting trip for The Ethnological Survey
in February, 1903. Mr. Simons saw twenty-two little rancherias of the Dumagat,
having a total population of 176 people. Some of them had striking Negroid
characteristics, but nearly all bore evidence of a mixture of blood. In some cases
full- blooded Filipinos have married into the tribe and adopted Negrito customs
entirely. Their social state is about the same as that of the Negritos of Zambales,
though some of their habits—for instance, betel chewing—approaches more
nearly those of lower-class Filipinos.
Negritos are also found in northern Bulacan and throughout the

continuous mountain region extending through Nueva Ecija into Isabela and the
old Province of Principe. They are reported from Peñaranda, Bongabong, and
Pantabangan, in Nueva Ecija, to the number of 500. This region is yet to be fully
explored; the same may be said also of that vast range of mountains, the Sierra
Madre, of Isabela and Cagayan. In the Province of Isabela Negritos are reported
from all the towns, especially Palanan, on the coast, and Carig, Echague,
Allinas, Ramir B.
Angadanan, Cauayan, and Cabagan Nuevo, on the upper reaches of the Rio
Grande de Cagayan, but as there is a vast unknown country between, future
exploration will have to determine the numerical importance of the Negritos. It
has been thought heretofore that this region contained a large number of people
of pure blood. This was the opinion set forth by Blumentritt. He says:
This coast is the only spot in the Philippines in which the original
masters of the Archipelago, the Negritos, hold unrestricted possession of their
native land. The eastern side of the Cordillera which slopes toward this coast is
also their undisputed possession. However, the western slopes they have been
compelled to share with branches of Malay descendants. Here they retain the
greatest purity of original physique and character.
Angat Watershed Reservation (AWR, on-line data)
The early inhabitants of the AWR belong to an indigenous group,

popularly known as Dumagats. Dumagats means "People of the Sea" or the
seashore dwellers.
It is derived from the tribal term "Domagit". Dumagats generally have a short
stature, kinky hair and yellowish brown to black skin. Their nose shape varies
from broad flat to straight and broad with the tip turned upward slightly. The
lips of the Dumagat people are generally thick and averted. Most of them have
prominent eyes.
12
Most of the Dumagats are found along elevated ranges and river banks
of the Sierra Madre Mountains, near the Angat River Dam in San Lorenzo,
Norzagaray, Bulacan. They also inhabit places in eastern Luzon like Lucena,
Tayabas (Quezon) and eastern parts of Cagayan, Isabela, Nueva Viscaya, Nueva
Ecija, Bulacan, Rizal and Laguna.
Dumagats inside the AWR reside in eight sitios of the municipalities of

Norzagaray, Doña Remedios Trinidad and San Jose del Monte.
Sitio Inuman has the highest number of Dumagat families followed by

Pinag-anakan and Sitio Basyo. Dike Settlement and Sitio Iyak populations
comprise about 75% of the Remuntados. All the other sitios are occupied
primarily by Dumagats.
Population
To date, the total number of Dumagat as residing inside the AWR is
about 2,749. About 85% of the Dumagat settlements in the watershed
reservation have more males than the females except Sitio Basyo. It is believed
that the Sitio Basyo case is influenced by the existence of the Italian Trans-
Umiray River Basin Project (number of families inside AWR).
Dumagats live in small bands of 10 to 30 families. Normally, the father is

the supreme authority of the family. Disputes seldom occur as they accept what
is offered to them for their produce. They are observed to consume everything
they have today and leave tomorrow to take care by itself.
Allinas, Ramir B.
Education
Although formal education is very new to the Dumagats, most of them
have started to value the importance of formal education for their children.
They value education so that their children may not remain illiterate as their
parents. However, some Dumagat parents prevent their children from going to
school for fear that education would keep them away from their indigenous
culture and traditions.
Most of the Dumagats generally attained elementary level of education.
Schooling among Dumagats essentially started after the establishment of the
NAPOCOR. Sitio San Lorenzo however, has one resident who reached up to Post
Graduate level. Sitio Macua registered 16.60% Dumagat school children at the
elementary level. Sitio Basyo has 14.28% of the children enrolled only at the Day
Care level. No enrolment is reported in Sitio Maputi and Sitio Anuling. In Sitio
Iyak, only 16.60% and 0.75% are enrolled at the elementary and secondary
levels, respectively.
Employment
Fishing, farming, gold panning, rattan gathering and hunting are the
primary means of livelihood of the Dumagats. Some residents are employed at
the AnHEP as laborers. Those who have attained higher level of education serve
the community as Barangay Officials and as Day Care Workers.
Of the total Dumagat population, 73.80% is employed while 26.20% is

unemployed. Barangay San Lorenzo has the highest (61.91%) level of 13
employment, while Pinag-anakan has the lowest level of employment at 0.84%
(percent of employment). Monthly income of the residents ranges from Php
600.00 to Php 3,840.00 (employment and monthly income).
Tradition and culture
Tagalog and Dumagat are the common dialects used by the residents of
AWR. Of the total population, 24.24% are Roman Catholics, 6.06% belong to the
Assembly of God and Seventh-Day Adventist.
Dumagats also have their own customs and traditions. Marriage

ceremonies are traditional and arranged. It is done during full moon of planting
and harvesting season. Wedding ceremony is held either by the riverbank or
under the biggest tree of the area, or in the house of the groom or the bride. Few
have their wedding in lowland churches.
The baptismal ceremony of a newborn baby takes place during full moon
in a river. The child is offered to the moon with his hands full of coins and
handed across the river from one person to another .
Katutubo directory described that the Dumagats speak a language of

their own among themselves. But as scholars have discovered, they can also
speak with facility the language of the region to which they have migrated. A
Dumagat couple separate simply by mutual consent. The Dumagats have no
structured religion of their own although they claim to believe in nameless,
Allinas, Ramir B.
faceless gods whom they invoke to protect them from danger. They are peace-
loving people. When they die, usually of sickness or old age, their remains are
placed in simple coffins of buho or bamboo and buried in silence. No prayers
are offered over the graves, no sad songs chanted. Relatives and friends of the
dead put aromatic herbs around their arms to serve as their perfume.
For the Dumagats, there is no wedding ceremony save for a simple celebration to which
the couple’s relatives, guests are invited, and at which the union is announced. As simply as the
union is made, so too is its dissolution. Dumagat separate simply by mutual consent ( Bulalat
Com).
They usually live in a single pole nipa huts along riverbanks during summertime and
move to sturdier dwellings on higher grounds during the monsoon rains. They are peace
loving and kindhearted people, wanderers of the forest. They claimed to believe in
“Makedyepat” their supreme creator, their faceless God. Some scholars claimed that they were
the first people who inhabited Bulacan, the Spaniards called this place as “Sitio Centro De
Balodes” or “Sitio Sentro ng mga Baluga”.
Now the Dumagat culture rapidly changes brought about by a numbers of factors of 14
social change according to Dr. D.T. Villa et al; “Geographical mobility, Increasing population,
Increasing industrialization and Urbanization. The idea of universal education, the changed
status and role of the Filipino women, and the diffusion of the mass media.”. Add to it the
Economic Change, conflicts, sickness and starvation that makes them deviate from their
traditional culture. I believed that if we could identify the consistent factor of social change we
will be able to know the level of cultural participation. Thus, leading us to where the
respondent is being affected and how the respondent reacts in the social problem brought
about by the factors of social change.
It is not surprising then that some Aeta, notably among the Dumagat, turn to drink
alcoholism, previously unknown in Dumagat culture, was probably introduced by lowlanders
and reinforced by unscrupulous merchants, who supply alcoholic beverages, often as payment
for Aeta labor Noval-Morales and Monan (1979).
Cultures need to accomplish certain things if they are to survive at all. They must assure
effective use of natural resources, for example, which might involve the learning of all sorts of
territorial and aggressive behaviors, just like in sociobiological explanations. And they must
Allinas, Ramir B.
assure a degree of cooperation, which might involve learning altruistic behaviors, rules for
sharing resources and for other social relationships, just like the one in sociobiological
explanations, and they must assure a continuation of nurturant behaviors, and so on, just like
in sociobiological explanations - George Boeree (1997).
A report by By Juan Escandor Jr.Inquirer The vanishing identity of the Agta people
First Posted 00:36am (Manila times) 10/18/2007reveals as follows
OCAMPO, Camarines Sur – Salvacion Buenaflor, 43, one of the residents

of the predominantly Agta Tabangnon village of Villaflorida in Ocampo town,
Camarines Sur, resents belonging to an Agta bloodline.
Since grade school, she says, she has had to endure discrimination,
sneers and taunts from other people. “I cut my finger one time and showed
them (non-Agta classmates) that my blood was red and challenged them to also
cut their fingers and if they also had red blood, they, too, were Agta,” she said,
narrating one incident in school when she was in Grade 2. Buenaflor says she
was disheartened when her father confirmed that, indeed, the family belongs to
an Agta lineage. She blames her parents for that- Juan Escador Jr. (2004).
Uncertain future 15
The Agtas fear for the next generation of the tribe who may no longer have any forest to
protect them. Without the forests of the Sierra Madre, there could be no real home for the
Agtas. Although the PDENR publicly maintains its recognition of indigenous people’s rights and
ancestral domain as mandated by law, the Agtas claim that in reality, the PDENR has shown
very little regard for indigenous people and their role and responsibility in the management
and protection of the Sierra Madre - Greenpeace Southeast Asia, (April 2006).
The Dumagats in Sitio Karahume

The word Karahume came from the word Kalahume, a grass plant which is used to
make a mat or banig that was once been abundant in the Sitio. During the Japanese invasion in
World War II the Japanese re-pronounced the word Kalahume to Karahume because of the
difficulty in pronouncing the word “L”.
The latest survey of 2008 by the local Barangay officers of Sitio Karahume estimated
that there are about 124 household head, however contrary to this, there are big numbers of
new settlers arrived within the last six months and there are signs that this will continue to
Allinas, Ramir B.
boom up a connection to a alarming problem in the community on the basis of participation

through the context of cultural diversity and land-use issues.
Land-use management in Sitio Karahume
The indigenous concept of ownership of the indigenous peoples sustains the view that
these ancestral domains and all resources found therein serve as the material bases of their
cultural integrity. The Certificate of Ancestral Domain Titles (CADTs) was been approved on
2004 grating 363 individual beneficiaries estimating 1,817.1515 has. These holds that
ancestral domains are the indigenous peoples private but community property which belongs
to all generations and therefore cannot be sold, disposed or destroyed. It likewise covers
sustainable traditional resource rights on development, control and use of lands and territories
traditionally occupied, owned, or used by indigenous peoples and uphold the responsibilities
for future generation - NCIP Accomplishment report (2004).
In 1997, the Indigenous Peoples’ Rights Act (IPRA) was enacted by the Ramos
Administration to recognize, protect, and promote the rights of Indigenous Peoples (IPs). This
Act provides the mechanisms for creating the National Commission on Indigenous Peoples, for
establishing and implementing guidelines, and the appropriation of funds. The Agta-Dumagat 16
people’s right to regulate the entry of migrants has created a growing debate among settlers –
some of whom are themselves indigenous but come from adjacent provinces, and some of
whom are non-indigenous people coming from the lowlands. The scarcity of land and natural
resources in the Philippines, coupled with a growing population, has resulted in competition
for access and utilization of forest resources. The prior rights and regulatory powers granted
by law to the Agta-Dumagat people threaten migrant settlers and have created the fear of
exclusion from access to resources within the Ancestral Domains. The right to “Free and Prior
Informed Consent” (FPIC) (IPRA 1997) vests prior rights with indigenous peoples to accept or
reject “external” interventions. This situation increasingly builds a “trust and distrust”
dilemma between indigenous peoples and other stakeholders. The confusion revolves around
the relationship of the Agta-Dumagat to migrants, Non-Government Organizations (NGOs),
private companies, and local or national governments. While the indigenous peoples have and
continue to invoke their prior rights in decision-making, they are often perceived to be
incapable of making proper decisions by these stakeholders. “Benefit sharing” is yet another
complex issue in framing common resource use. The definition and terms of equity vary
depending upon the objectives of the different stakeholders. The Agta Dumagat measure
benefit from the intrinsic and subsistence value of their traditional resources, while settlers and
Allinas, Ramir B.
other private groups often measure benefit from the commercial potential of resource use.
These circumstances outline the complexity of crafting a common framework on forest
resource management within Ancestral Domains due to the existence of competing concepts
and overlapping authorities of control Amos, Lourdes; Cultural Integrity _040327_paper
565d.
The following news clippings present the IPs’ continuous struggles on their Ancestral
domain, Cultural Heritage, and the deterioration of their Dumagats’ indigenous culture.
On the Manila Times [Special report} Posted on Monday, April 25, 2005 Border dispute leaves
Dumagats in quandary By Fritz Dacpano, Researcher (First of two parts)
A DEAD chicken hung on the fence of the Dumagat chieftain Alberto

Ramos one late afternoon in Sitio Karahume. The sitio is one of the communities
in the tribe’s ancestral domain that are caught in a land dispute between the
municipality of Rodriguez, Rizal, and San Jose del Monte City, Bulacan. Ramos
feared the chicken presaged his own death.
“Sabi po nila, yung mga nakakaintindi, eh yun po ay isang babala na maaaring

may mangyari sa iyo, kung baga, ‘ganito ang gagawin ko sa iyo’ [Those who
understood the omen interpreted it as a warning for me. It was telling me, ‘This
is what I will do to you’],” he said.
17
“[There are no shootouts in these parts, only kidnappings. The shootouts happen
in Sitio Balagbag],” Ramos continued.
Within just two years two former barangay captains, Onesa and
Oliveros, have been kidnapped and murdered. Two others recently abducted
were Virgilio Vargas and Ogie Estanislao. They were never found. Ramos said he
did not know the murderers, but he had strong suspicions that land dispute was
the motive for the crimes.
“The abductions are rooted in land disputes. Many people are interested in the
land. The others may be allowing themselves to be used or are being used by
prominent people. We know that someone important is responsible here, but we
lack evidence on who is behind the abductions,” added Ramos. The land in
question is the 1,817 hectares given to the Dumagat tribe by the Philippine
government in February 2004. The ancestral domain sits between the provinces
of Bulacan and Rizal. However, a large portion within Bulacan’s borders is being
claimed by the municipal government of Rodriguez (formerly Montalban),
Rizal. Illegal settlers and organizations also live in the area. Sitio Karahume is
one of the communities in the Dumagats’ ancestral domain that are in dispute.
Aware that violence is viewed as a form of aggressive negotiation in

Karahume and other sitios in the uplands, Ramos and his fellow tribesmen took
Allinas, Ramir B.
part in a “Marksmanship and Defensive Tactics Orientation Training” given by

the Philippine National Police in January 2005.
“We were trained so we could defend our land. We have been treated this way
because they know that we have no knowledge of arms training. That is why we
were taught how to take apart and reassemble an M-16. We are fed up with the
harassment against us,” he said.
Ramos underwent arms training a year after the Dumagats living near
the Bulacan-Rizal border received from the National Commission on Indigenous
People a certificate of ancestral domain title covering more than 18 million
square meters. The certificate meant that the Dumagats could live freely on that
land.
Intrusion
Since the Commonwealth period under President Manuel L. Quezon, the

Dumagats have settled in the forests as one of the indigenous tribes in Central
Luzon and the Southern Tagalog region, thriving on kaingin, or slash-and-burn
agriculture. Their name is taken from the words gubat (forest) and hubad
(naked).
For years they moved from one forest to another to survive, but always came
back to Karahume and the nearby villages for their home. But everything
changed when the late businessman Vicente Puyat of Manila Brickworks Inc. 18
came to set up business in the area. In no time red brick structures of the Puyat
ranch replaced the thick forest cover. The ranch was set up to raise cattle.
“Puyat bulldozed the mango trees that grew beside every hut,” said Marcelino
San Jose, a former Dumagat chieftain. Armed men followed suit, hired by
Manila Brickworks to guard the ranch.
According to San Jose, many of the indigenous settlers who were

unwilling to pay P700 for three hectares of land were driven away. Thus, nearly
half of the Dumagats in the area were forced to move to the hills near the Puyat
property. San Jose said his elders decided to leave Karahume because they could
not afford to pay the P700 and they feared the armed men.
“They [the elders] don’t want trouble. Men armed with armalites patrolled the
area,” he said in Tagalog. “The elders were scattered and the children were
forced to leave to avoid violence.”
Eventually, the cattle ranch that displaced the Dumagat tribe suffered
losses, driving the Puyat family to venture into pineapple farming and poutry-
raising. The new agribusiness also failed the family running up heavy losses.
Manila Brickworks was forced to sign an agreement with Camella & Palmera
Homes in 1995 to pursue a housing and development project.
Philip Yambao, a representative of the National Commission on

Indigenous People and a Dumagat, said the commission is trying to trace the
Allinas, Ramir B.
land titles owing to reports that the Puyat family has pawned the entire ranch to
the defunct Capitol Bank for development by Palmera Homes, both owned by
Sen. Manuel Villar.
Yambao and the Dumagat leaders speculated that the Central Bank holds the
land titles after Capitol Bank closed down.
“If the lands will be possessed by the Central Bank, where will we go?” San Jose
asked. “We have nowhere to go but farther toward the higher areas.” He
expressed fears that the Central Bank might take away the land they occupy or
sell it to someone else. “It is only now that Karahume is coming to the fore,” San
Jose said.
Insecurity
Although the Dumagats were given the right to develop, control and
manage the lands under the certificate of ancestral domain title (CADT), the
feeling of insecurity persists. “We still face many problems such as the ones
about the Indigenous People’s Rights Act. We wonder why we have lands but do
not feel secure,” said San Jose.
The CADT, dated February 18, 2004, and signed by Chair Reuben Dasay
A. Lingating of the National Commission on Indigenous People, granted the
ancestral domain to the Dumagats in Norzagaray and San Jose del Monte City,
Bulacan, and Montalban (Rodriguez), Rizal. 19
Under the Indigenous People’s Rights Act, an indigenous tribe is granted
an ancestral domain as part of recognizing, protecting and promoting its rights
to preserve its cultural community. The title, however, was signed three months
before the presidential election in May 2004, raising suspicions that politics was
behind the issuance.
Although the area under the CADT is a collective, communal property,

and so “shall not be sold, disposed or destroyed,” the title might not give the
security promised by the law after all.
Encroachment
As the search goes on for the documents to verify the legitimacy of the
Puyat ownership, the jurisdictional claim of the municipality of Rodriguez on
some parts of the ancestral domain and San Jose del Monte City is muddling the
issue further. Karahume, according to some officials of Rodriguez, belongs to
their municipality. They base their claim on a land title of a certain Jose Garcia
that covers some areas in the sitio and on the record of tax payments made by
his heirs to Rodriguez.
Ramos recalled how the group of Mayor Pedro Cuerpo of Rodriguez,

accompanied by men in military uniform, arrived one day and claimed the
ancestral domain to be a titled land owned by the heirs of Garcia. Danilo Santos,
a member of the team that visited Karahume, confirmed the legitimacy of the
Allinas, Ramir B.
Rodriguez claim. “We claim only parts that belong to Montalban [Rodriguez]
because titled lots such as in Karahume were registered in the municipality,” he
said.
Ramos, however, insists that Karahume is well within the bounds of the
ancestral domain based on the CADT. He stressed that his tribe recognizes
Mayor Angelito Sarmiento of San Jose del Monte City as its political leader, not
Cuerpo.
Checkpoints
Ramos and the other Dumagats are perturbed by a checkpoint set up in

Sitio Licao-Licao, which they believe is part of the ancestral domain despite its
location in Barangay Macabud, Rodriguez, Rizal. Mayor Cuerpo is also building
roads in the area leading to Mount Balagbag. “At times a Dumagat passing
through the land is suddenly stopped at the checkpoint,” Ramos said.
A map from the National Mapping and Resource Information Authority

(Namria) shows that Sitios Karahume, Inuman and Balagbag going toward
Mount Balagbag are remote from the Rizal boundary line. Despite this proof,
Cuerpo’s men are collecting fees at the checkpoint. No payment and registration
at the Montalban municipal building means no entry for the residents.
Thus, every person who goes up Mount Balagbag from the Licao-Licao
checkpoint and who lives in the sitio is asked to pay P500 as “tagging” fee. The 20
fee is for a tag or sticker indicating that the passerby is a legitimate resident.
Every resident is also asked to pay an additional P8,000, P3,000 for the survey
of the land occupied by the resident; P5,000 for setting up the boundaries of the
surveyed lots.
“Why do they have to make us pay?” asked a Balagbag resident, who

gave the information about the fees. He complained that they did not have
enough money for food, yet they were forced to pay fees to a mayor who they
believe was overstepping his power. Santos, also officer in charge of the
checkpoint at Rodriguez, said the checkpoint was set up to ward off illegal
settlers who are going to Mount Balagbag, at the foot of which lie Karahume,
Inuman and Balagbag.
He said war veterans under the Camarin-Bagong Silang or “Cambasi”

group have been illegally selling lands to people at Mount Balagbag. The
Cambasi group is claiming 849 hectares called “5211” in the area, a portion of
which is under the CADT. Santos said about 500 buyers have been victimized.
Besides the war veterans, Santos said most of the illegal settlers are in
fact well-off. Some of them are seamen, teachers and employees of the National
Police Commission, Department of Public Works and Highways and the
Commission on Audit. “The Cambasi has arms. There have been killings. In one
day 10 houses are being built,” said Yambao. “The Cambasi has already settled
there, so it won’t be easy to make the group leave. The Cambasi will fight for it.”
Allinas, Ramir B.
Gentleman’s agreement
Despite the absence of a formal agreement between the provinces of

Bulacan and Rizal over the boundary dispute, the Rodriguez municipal
government took it upon itself to set up the checkpoint, screen the settlers and
collect fees the ancestral domain.
Rep. Eduardo Roquero, the mayor of San Jose del Monte City before
Sarmiento took office, said the status quo has to be maintained based on a
gentleman’s agreement with Cuerpo, while recognizing the problem of the
Dumagats and squatting in the area.
“The last agreement was that the status quo should be respected,” Roquero said
of his previous meeting with Cuerpo. This meant that the disputed area, which
he estimated at 400 hectares, was to be protected.
Municipal officers of Rodriguez insist that the boundary lines drawn in

NAMRIA’s map are not reliable. “[The boundary] in NAMRIA’s map is not
official. The map is only for the use of forest rangers,” Santos said.
He noted that Mayor Cuerpo and Representative Roquero, then-mayor of

San Jose del Monte City, agreed to put up P500,000 each to enable NAMRIA to
conduct a joint survey of the border. “The provincial governments didn’t want
to move; that’s why the two local governments acted on it.” But the survey hit a
snag and did not push through as planned. “NAMRIA made a ‘shortcut’ in its 21
survey,” Santos said. “That is why Montalban [Rodriguez] is questioning the
map. It doesn’t want to accept the boundary based on NAMRIA survey.”
He pointed out that the task of following up the joint survey was not
turned over smoothly by the previous to the present city administration of San
Jose del Monte. “We are back to zero,” Santos said. He said the Rodriguez
municipal government has always adhered to “due process” through public
hearings. “We have due process. We have put up streamers announcing public
hearings and requiring all structures to be registered. All collections of fees are
backed up by a resolution,” Santos said.
Although he expressed confidence that Cuerpo would return all fees

collected if Karahume is declared part of San Jose del Monte City, Santos was
unsure when asked if the money would be returned if a new mayor wins the
next municipal election in Rodriguez. He said there are documents listing
residents who paid the amount.
Issuing a challenge
“Kaya nga sinasabi namin, ‘Kung kaya ninyong patayin ang titulong
nakapaloob sa inyo, gawin ninyo’ [That’s why we are saying, ‘If you can
disprove the authenticity of the title to your domain, then do it],” said Santos,
challenging the Dumagats and the National Commission on Indigenous People.
Allinas, Ramir B.
“What happened is that the Dumagat title replaced the land titles from as far
back as 1966. That is why if I own the lot, we will have to settle in court,”
Santos said.
Further defending Cuerpo, he said that besides preventing the cutting of

the trees in the nearby watershed, the Rodriguez municipal government wants
to stop illegal settlers from setting up their homes near Mount Balagbag. “After
being duped into buying rights in the area, they suddenly find out that the land
they bought is owned by another.”
Santos said complaints from legitimate claimants whose titles are

registered in Rodriguez are increasing. “Once the squatters set foot on the lands
of the legitimate titleholders, we can even be sued administratively,” he said.
“People used to go up there without much trouble, but we have to be strict
because the number of settlers is growing.”
[At this point in the interview, I witnessed two truckloads of Philippine

Army soldiers hurriedly crossing the Licao-Licao-Balagbag checkpoint,
apparently responding to reports that New People’s Army guerrillas had been
sighted on the other side of the hill. As in other ancestral domains in conflict-
prone territories, the incident reflected the unstable situation in the area.] Santos
assured me, however, that the Dumagats passing the checkpoint are given
“consideration” and are not harassed as charged by the current chieftain. The
Bulakan Star, a community paper, alleged that its reporter was fired upon by an
unknown gunman while interviewing Santos about the checkpoints. 22
“Lumabas sa dyaryo na binaril pa raw sila. Kami lang ang pini-pinpoint nila
dyan, eh kaya naman ako’y yamut na yamut [It came out in that tabloid that he
was fired upon. It said we were the ones who did it; that is why I am so
exasperated],” Santos said. “Mabuti na lang, kami eh hindi walang-hiyang tao.
Kung walang-hiyang tao kami, eh patay na ’to. Pero mabait kaming tao kaya
buhay pa siya [It is fortunate that we are not bad people. If we were, the
[reporter] would have been dead. But we are good people and that is why the
[reporter] is still alive],” he added.
The Dumagats have no choice but to wait for the local government to act
on their plea for peace and security. “It wouldn’t be easy if it were left to us to
remove the structures there. We won’t be able to handle it,” Yambao said.
Moreover, “the official talks have not started. Both mayors should help.
Whoever has jurisdiction over the areas concerned should help. If it were left to
us, we would not be able to handle it.”
Ramos, the current chieftain, said, “Sa totoo lang po baka ho kami
maubos kung kami lang po ang a-atake dyan para sila’y paalisin. Wala pong
mangyayari sa amin. Talagang ang masa po dyan ay talagang puro high power
[In truth, we [Dumagats] might decrease in number if we are the only ones to
attack and make them [illegal settlers] leave. We are helpless. The majority are
people in power].”
Allinas, Ramir B.
In exasperation, Yambao said, “Sa parte naman ng mga Dumagat, kami’y

naiipit na rin. Hindi mo na alam minsan kung sino ang kakausapin [On our
part, we Dumagats are caught in the middle. Sometimes you don’t know who to
talk to anymore].”
The report on Cuerpo’s devt plan doubted[Posted on Tuesday, April 26, 2005]By Fritz Dacpano,
Researcher (Part 2/Conclusion)revealed the following;
SITIO Balagbag, which lies at the foot of the mountain bearing the same
name and in the Dumagat ancestral domain, is touted by Mayor Pedro Cuerpo
of Rodriguez as a potential tourist resort that could give Tagaytay a run for its
money.
“I am pursuing a lot of development projects in the mountains where you can

see Metro Manila 360 degrees. You can see Makati, Bulacan, Bataan. You can
get there now. I had roads built for that,” Cuerpo said.
“We are also developing a 147-hectare property of the municipality of

Rodriguez that overlooks Metro Manila and Manila Bay,” he added.
Preventing ‘the tragedy of the commons’?
But this is also why the Dumagats and some Balagbag residents are wary
of Cuerpo’s “self-appointed stewardship” of the area, a feeling shared by the 23
city government of San Jose del Monte, Bulacan.
Balagbag is a vowed promise to preempt the “tragedy of the commons”

from happening. (Garrett Hardin in his 1968 Science article “The Tragedy of
the Commons” used the phrase as a metaphor to illustrate the conflict between
individual interests and the common good.)
A close reading of the certificate of ancestral domain title (CADT),

granted to the Dumagats on February 18, 2004, by the National Commission on
Indigenous People (NCIP), shows that the 1,817 hectares of land cover “Sitio
Karahume, Barangay San Isidro, San Jose del Monte City; portions of Sapang
Munti, Barangay San Mateo, Norzagaray, all in the province of Bulacan; and
portions of Sitio Licao-Licao, Barangay Macabud, Municipality of Rodriguez,
Province of Rizal.”
Furthermore, the map of the National Mapping and Resource

Information Authority shows that Mount Balagbag, woodland, is beyond the
Rizal provincial boundary line.
Not Cuerpo’s territory
“How can you spend money on something that is outside your territory?
I cannot develop a hospital in Quezon City. I don’t think we are allowed to do
that,” said Mayor Angelito Sarmiento of San Jose del Monte City.
Allinas, Ramir B.
“It is not for him [Cuerpo] to decide. We shouldn’t take the law into our own
hands. We should respect the responsibility of the real authority. Cuerpo is a
mayor, not a governor. As a mayor, he is taking the law into his own hands,”
Sarmiento stressed.
The Dumagats have asked Sarmiento to intervene on this matter several

times. But his hands are tied because the Local Government Code says that
boundary disputes shall be settled by the provincial board of the provinces
involved.
“That is what many people do not understand. They think it is a mayor’s

problem. It’s not, it’s a provincial problem,” said Sarmiento, a former
congressman.
Fighting for the turf
“Hindi ko sinasabing sakop nila. Pinaglalaban ko na sakop namin [I’m

not saying Sitio Balagbag is within their territory. I am fighting for our claim to
the territory],” Cuerpo said, referring to the disputed land situated between his
municipality and San Jose del Monte City.
He said the conflict should be resolved through continuing talks. “It has
to be discussed and resolved. At present we are fixing things, but many
organizations are thinking of making trouble, including intruding and
squatting,” Cuerpo said. 24
He also believes the lands should be protected, preserved and developed
as negotiations proceed. This way, he said, ensures that no illegal activities
would take place and no squatters would take advantage of the row. “What
happens if the dispute between the provinces is settled only after five years and
too many people are already in the territory?” Cuerpo asked. He gave orders to
screen residents crossing the Licao-Licao checkpoint and required payment of
P500 as “registration fee.” The payment is for a tag or sticker that identifies a
person as a legitimate resident and his house as the residence of his family.
Additionally, other fees are required for land surveys and ownership.
Nothing to fear
The Dumagats have nothing to fear, Cuerpo said, because the

municipality of Rodriguez recognizes the law covering ancestral domains.
“That is a different issue. I recognize what is ancestral,” he said. “The Dumagats

are answerable to either Montalban [Rodriguez] or Bulacan. If they are
answerable to Bulacan, then I will respect that. As for the rights of the other
minorities, I recognize them. They will not be disregarded.” In addition, he said,
the Dumagats do not have to pay the checkpoint fee.
Allinas, Ramir B.
“Those who have been duped by Cambasi [Camarin-Bagong Silang

group] will undergo screening. We will know who among the settlers are illegal
through the tagging and census system. If they are Dumagats, under the
agreement between the National Commission on Indigenous People and the
municipality, they will be given consideration,” said Councilman Amang
Katayok, who helps oversee the checkpoint with Danilo Santos, its officer in
charge.
But other residents in Sitio Balagbag fear environmental degradation

once Cuerpo’s plans for recreation and development push through. Said a
resident. “Our freshwater supply comes from the mountains. If they set up the
resort, they will dump their waste on us here and contaminate our water.”
Cuerpo assures residents that his projects are complying with

environmental laws. He said, “The checkpoint has been set up to ensure that
illegal activities will no longer continue. In three months everyone should
register. Those who do not register cannot pass through.”
A tactical move
Eduardo Roquero, former mayor of San Jose del Monte City, may support
Cuerpo’s desire to prevent illegal activities and ward off squatters, but his last
agreement with Cuerpo in 1997 stipulates that the disputed land should be left
as it is.
25
This was their agreement on the 400 hectares that the National Mapping
and Resource Information Authority (NAMRIA) ruled as having undefined
boundaries.
“Even before the NAMRIA survey and even before the negotiations, Rodriguez,
through Mayor Cuerpo, carried out certain activities without consulting the San
Jose del Monte City government. It transferred people. So many people were
made to settle within the 200 hectares of the total 400,” said Roquero. “A road
was even built. It could be a tactical move. It seems as if Cuerpo is controlling
the passage of people there. He says his municipality owns the area, but we are
disputing that.” The issue was brought to Roquero’s attention by San Jose del
Monte residents, Barangay officials and the Dumagats during the last years of
his mayoralty.
“The Barangay captains, kagawad [councilmen] and other residents were

alarmed. They did not like what was happening, because they believe their land
is part of San Jose del Monte,” Roquero said.
In no time both mayors pursued a series of “sincere” talks. Included in

the talks were the councils and representatives from the Department of
Environment and Natural Resources. The talks covered the risk of intrusion into
the main forest reserve within the area.
The two local governments went a step further and each put up a
P500,000 bond for NAMRIA to determine the final boundaries of the disputed
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area. They signed a memorandum of agreement, paid the bond and NAMRIA
went to work. The result was still vague. “It turns out the disputed area has no
specific boundary lines. But it has the 400 hectares that are being claimed by
San Jose del Monte and Rodriguez,” Roquero said.
Gray area
So, for lack of a final ruling on the boundaries, the parties agreed to
maintain the status quo.
“This means no activities should be done within the disputed boundary. Hindi
sila pwedeng magdagdag ng tao o gumawa ng development doon [Both parties
are forbidden to add people or develop the area],” Roquero said.
As for the Dumagats, Roquero thinks that encroachment on their

ancestral domain might be an entirely different issue altogether. There is a
possibility that the 400 hectares may be within the ancestral domain. That is
why the Dumagats have been on edge owing to the building of roads passing
through Karahume toward Balagbag.
“Our boundaries are being disputed and yet another problem concerns the
26
ancestral domain. It could be that the land title actually overlaps the disputed
area with Rodriguez. It is not yet clear. It is still a gray area,” Roquero said.
Pass the buck, raise hell
Mayor Sarmiento has reported the dispute to the Bulacan governor and
sought the help of Environment Secretary Mike Defensor about the case. While
doing so, he managed to reach an agreement with Cuerpo on the dispute.
“We agreed on mutual respect for mutual signatures, and the support and
protection of our citizens. And that he would respect the mutual imaginary
boundary line with Roquero,” Sarmiento said.
Although Sarmiento has asked for a copy of the agreement between

Cuerpo and Roquero, he cannot enforce it, because he is not one of the
signatories.
“Congressman Roquero should follow up on his agreement with the mayor

because he is the one who signed it. He knows it has not been honored. He
represents the people who voted for him,” Sarmiento said.
He is also urging Roquero to work on a final solution, since disputes on

provincial boundaries are a national issue. “If the agreement has been
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dishonored, he should raise hell in Congress. If I were a congressman, I’d fight it

out there, because I am representing [San Jose del Monte City].”
‘Fait accompli
Roquero fears that Cuerpo intends to annex the areas under Rodriguez
permanently. “The problem is if they are already spending for and developing
the area, then they will have a basis to say, ‘We have already positioned
ourselves here.’ I think they did that so they could have the advantage,” Roquero
said.
It would have been all right for the development to go on if it was

temporary or if the developers notified or asked permission from the San Jose
del Monte City government, he said. Unmindful of reservation and the issues
raised by the Dumagats, Cuerpo continues to develop the disputed area.
“[I will keep on developing the area. They could fight as long as the
dispute remains resolved. I spoke to Congressman Roquero and told him, ‘You
should thank me because we could get used to fighting over the boundary until
one day the problem in the area is already too big that even you wouldn’t want
to take care of it yourself. This is only my point],” Cuerpo said in Pilipino.
Preparing for violence
While a resolution is nowhere in sight because of the bickering of the

27
local leaders and the inaction of the two provincial governments, the Dumagats
will just have to cling to the legal assurances given by the Indigenous Peoples’
Rights Act through the certificate of ancestral domain title.
“[The area is in the ancestral domain; that is why I disagree with

Cuerpo’s claim. It is really in our territory. This is what I know],” Dumagat
chieftain Alberto Ramos said in Pilipino.
In the meantime, after undergoing arms training in January from the San
Jose del Monte police, the Dumagats are bent on putting up more outposts in
their area to secure their territory and stop the abductions.
“[We plan to set up outposts to stop abductions, such as those of the previous
Barangay captains],” Ramos said in Pilipino. Experience has taught him that
despite the long arm of the law, more violence is waiting to erupt - Fritz
Dacpano, (2005).
Chin-Chin continues to inspire peopleon a report in Manila Bulletin (online) Entertainment; celebrity
world
Despite some recent tragic events that struck her personal life, Chin–
Chin Gutierrez still rallies for favorable causes by spreading awareness as the
voice of serious environmental concerns as lecturer and resource speaker.
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On August 11, 2007 at the City Covered Court of San Jose del Monte,
Chin–Chin touched many hearts and captured the attention of her varied
audience (from the humble Dumagats and students, to the high and the
influential in the local government) with her rendition of a popular, local
lullaby that woke listeners up to consciousness on the sorry state of Mother
Nature, rather than lull them to dreamland.
"Everything that has life is sacred," she said in espousing her

environmental advocacy, stressing that forest and rivers have life too! "And
where would mankind go if we poison our waters and air, our forest and
everything that grow in wide and wild abundance?" she said.
She further stated, "Ang ‘di marunong tumingin sa pinanggalingan ay ‘di

makararating sa paroroonan,"quoting a familiar line, but this time referring to
theDumagats from the hinterland of Sitio Inuman. Apparently, she was
acknowledging the off–neglected cultural minority as our ancestors that she
called on an elder Dumagat couple (representing a patriarch and matriarch) for
whom she sang another lullaby she popularized in her collection of best-sellers,
"Sa Duyan ni Nanay"[Source:
http://www.mb.com.ph/ENTR20070925103924.html].
These changes has profoundly impact negatively the Dumagats’ indigenous culture and
will lead to such forced social readjustments. What triggered these changes is not a natural 28
part of their indigenous culture, these are man-made undesirable conflicts and therefore man
can understand, cure and prevent these conflicts.
The Dumagats’ culture will only fall apart if nothing is done to strengthen its coherence
and oneness in cultural participation. The Dumagat people are the bearer of their cultural
heritage and it is their individual duty to treasure and pass it on to their children, their key on
cultural longevity.
“Small minority populations … without government protections may rapidly face

extinction.” — Kim Hill, in Journal of Anthropological Research (1999).
“The Agta may avoid biological extinction … but the Agta as a cultural group are about
to die out.” — S. Nagata, in The Canadian Review of Sociology and Anthropology (1999).
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Scope and delimitation of the study

Figure 1.3
29
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30
[Map illustration; Sitio Karahume]Figure 1.3
Figure 1.4 shows the location of Sitio Kahume of City of San Jose Del Monte, Bulacan
will be the locale of the study. The respondents of the study will be the 73 Dumagats and non-
Dumagats that are randomly selected, aging from 15 yrs. Old to 60 yrs. old above.
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The scope of the study will be focusing on the significant levels of cultural participation
on the deterioration of the Dumagats’ indigenous. The research concern is directed on the
levels of cultural participation. This study will also determine how these indicators will be
influence by Age, Gender, Civil status, Ethnicity, Economic status, Family status and roles, Self-
esteem, Health, Location, Religion, Community, Friendship, Media, Arts and Traditions in
order to identify the predictors of the difference in the level of cultural participation of the
Dumagats and non-Dumagats on the deterioration of the Dumagats’ indigenous culture in
Sitio Karahume, City of San Jose Del Monte,. Bulacan.
The limitation of the study will be the number of consents or voluntary respondents for
the study.
Statement of the problem

The study looked into the deterioration of Dumagats’ indigenous culture in Sitio Karahume,
City of San Jose Del Monte Bulacan.
Specifically, it sought to answer the following questions;
1. What is the profile of the Dumagats and non-Dumagats in Sitio Karahume in terms of:
31
a. Age
b. Gender
c. Civil status
d. Ethnicity
e. Educational attainment
f. Economic status
g. Family status and roles
1. Family upbringing
2. Family relationship
3. Family provider
4. Attitudes towards family members
h. Self-esteem
i. Health
1. Smoking
2. Drinking
3. Gambling
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2. How do the Dumagats and non-Dumagats perceive and participate in:

a. Location
1. Birthplace
2. Urban exposure
3. Living away from Home
4. Residence
b. Religion
c. Community
1. Number of years of stay in the community
2. Usage of community facilities
3. Participation in community activities
4. Participation on community organizations
5. Community outlook
d. Friendship
1. Current Friends
2. Attitudes towards friends
e. Media, Arts and Traditions 32
1. Cellular phones
2. Audio and Audio-visual
3. Books and press
4. Cultural heritage
5. Language
6. Performing arts
7. Sports and game practice
8. Tradition
9. Visual arts
3. Which of the above factors have a significant difference in the levels of cultural
participation of the Dumagat and non-Dumagat in the deterioration of the Dumagats
indigenous culture in Sitio Karahume?
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Significance of the study

For all the Indigenous cultural communities of Dumagats in our native land – To be
able to help enrich and preserved their Cultural heritage.
For all the Dumagat families who are nurturing their siblings – To be able to impart to
them the importance of guiding their children through their cultural context.
For every individual that will be able to read and understand the proponents’
significance of the study - To understand the levels of cultural participation in the
deterioration of the Dumagats’ indigenous culture.
33
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CHAPTER 2
Conceptual framework of the study

This chapter presents the salient ideas gleaned from related sources in relation to the
research constructs of the study.
Deterioration of the Dumagats’ Indigenous culture

The Dumagats should not only seek their rights for Ancestral domains, but also must
preserve their indigenous culture to protect their rights on their Ancestral domains. The
Dumagat need to participate in their indigenous culture to overcome the problems they are
facing now.Participation – both as a form of consultation and as a grass roots movement –
needs to be supported if the pressure on some community members is to be relieved - Dr
Carolyn Kagan (2007).
Sofield (1990) study cited by Deji studied the indigenous societies in the Pacific region
have found the journey to modernization difficult. They seem to lack the cultural flexibility to 34
adapt from a traditionalist society to the ‘pressures and demands of the modern, industrialized,
urban-centered world.Schein (1992) cited by Deji has defined culture as a pattern of shared
basic assumptions that the group learned as it solved its problems of external adaptation and
internal integration, that has worked well enough to be considered valid and, therefore, to be
taught to new members as the correct way to perceive, think, and feel in relation to those
problems.
Participation
Bill Cooke (2001) emphasized the difference between participation as a means and
participation as an end, will have implications for associated benefits: Referring to formal
participation, such as consultation processes in regeneration, participation as a means builds a
sense of commitment and improves service delivery. Participation as an end, however,
increases local people’s control over development activities that had previously excluded them.
People’s participation can have a positive role in both collaborative and adversarial ways vis a
vis national development policy - Dreze and Sen cited by O.F. Deji.
United Nations Children's Fund (2001)Participation itself is development, in that
development is ‘a process of expanding the real freedoms that people enjoy’ (Sen, 1999:3)
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Cultural Participation
The definition has to take into consideration that cultural participation must embrace
more than simply “arts plus media policies” It should also take into account the ways in which
cultural activities are knitted into the fabric of everyday life; of the ways in which ethnically-
marked differences in cultural tastes, values and behaviours inform not just artistic and media
preferences but are embedded in the daily rhythms of different ways of life; and of the ways in
which these connect with other relevant social characteristics – those of class and gender, for
example – Bennett (2001) cited by Adolfo Morrone (2006).
Cultural participation also involves the productive side: It may be creative, but it may
be collective, with the goal of ‘engaging the whole community in valuing and participating in
cultural expression and appreciation’ calling citizens to ‘enter into’ cultural and creative
industries on their own terms Galla ; Ibid: 9-11; cited by Catherine Murray (2003). Cultural
participation is thus not limited to the consumption of products that belong to theso-called
"elite" culture but is part of daily life and contributes strongly to the quality of life of a given
community Adolfo Morrone (2006). “We are not merely preserving stones, but concentrating 35
on daily life”, public participation and endorsement for conservation will follow automatically
(Cohen, Nahoum, 1999, Urban Conservation”, cited by Sharif Shams Imon “Asian Academy
for Heritage Management”; November 27, 2003).
In the Intercultural Dialogue last April (2008) Jette Sandahl told that in the 20th
century a number of European countries created cultural policies intended to facilitate access
to culture for all. Everyone, regardless of gender, age, class or education should be able to
experience and participate creatively in cultural life, and active involvement is encouraged for
individuals and groups that for various reasons experience barriers towards cultural self
expression. This policy never quite succeeded. And as migration has increased during the last
decades of the 20th century, ethnicity – corroborated by the traditional dimensions of lack of
access to economic and education resources – is increasingly interpreted as an independent
factor in the analysis of why the cultural sector – in spite of all good intentions - still does not
seem to live up to the responsibilities of cultural democracy and participation.
The Levels of Cultural Participation

Panopio et al, General Sociology (1978) an analysis of the place of culture in the life of an
individual or group of individuals will reveal that they do not participate in all the contents in
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the culture. The levels of participation of the individuals in a culture vary depending on age,
sex, occupation or the demands of the culture. Linton (1936; 272-273) classifies the levels of
cultural participation into three, namely:
1. Culture universals are the culture traits, complexes, and patterns shared among all
members of a given population. They are the habits, ideas, and conditioned emotional
responses common to members of the society. They are necessary for existence within a
given society and include its language and laws and the norms that define family life,
schooling, economic activities, and government activities. (Bertrand, 1973, 102)
2. Specialties are behavior expectations confined to certain subgroups, which often
demand unusual skill or training and reflect the division of labor and hierarchy of
statuses in a culture. The total population does not share these. Special training is
required of professionals like the doctors, lawyers, engineers, and accountants. Other
occupational and work groups impose requirements of certain skills and attitudes for
their particular trade.
3. Alternatives are the behavior expectations, which permit a certain range of choice in
human behavior and specify the tolerable variations in behavior. These are shared by
some individuals but are not common to all members of the society or even to all the 36
members of any one group. There are alternatives in the ways of eating, greeting,
courtship, rearing children and other aspects of social living. They may comprise
universals and/or alternatives.
While all these are found in a given culture at a given time, strong support for culture
universals makes the culture more resistant to change and the predominance of specialties may
divide the culture into many competing or conflicting subcultures. What may be universals at
one period may become specialties at another period and vice-versa.
The answer to this paradox lies in the new urban reality; as ethnic groups have become
more economically differentiated over the past decade, high-income, ethnically diverse
neighborhoods have become more common. It is these neighborhoods that are now the ones
with highest rates of cultural participation. At the same time, a pattern had uncovered in the
1990s—what we called alternative cultural participation that linked socially diverse audiences
to newer, more experimental cultural production - Frits van Wel, Nellie
CouwenberghEthnicity (1997).
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Stern and Seifert (2002) found out in their study in 1996 that there were two dominant
dimensions to regional cultural participation. One—which we called ‘mainstream’
participation—was connected to older, more established cultural.
Institutions and to high-income neighborhoods with many local cultural institutions. The
other—which we called ‘alternative’ participation—connected cultural organizations that
were newer and involved in more innovative forms of cultural production to neighborhoods
that were diverse in their ethnic composition, economic status, and household composition. By
2004 the difference between our mainstream and alternative dimensions of cultural
participation had disappeared. The organizations that had represented the alternative
dimension of participation by 2004 had the same demographic and spatial profile as the
mainstream organizations - Mark J. Stern and Susan C. Seifert The Dynamics of Cultural
Participation Metropolitan Philadelphia (1996 – 2004),
Gender
Describing the Background characteristics of participants in the questionnaires and also
ask to give information on their socio-demographic background. The information that will be
gather will describe the background characteristics of the participants such as gender, age,
37
level of education, geographical location, family situation, ethnic origin to find out the
participation of gender.
Boserup (1970) cited by Emma T. Lucas (2000) noted that although women were key
contributors in the economic system, they were neglected in development plans and their
potentials remained untapped.
Location
So far little attention has been given to ethnicity as a factor in cultural participation.
However, American researchers have investigated ethnicity in relation to leisure allocation;
this research indicates that members of ethnic minorities show low levels of participation in
most forms of recreation outside the home. These low levels of minority participation are
usually explained within the framework of the marginality-ethnicity paradigm (Carr and
Williams (1993); Floyd and Gramann (1993); Hutchison (1987, 1988); F. van Wel et al. /
Poetics 34 (2006) 65–82 66 Stamps and Stamps (1985); Washburne (1978).
Location may be most important to the provision of basic services. Social service and public
health researchers have found that clients are more likely to use health and social services that
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are located close to where they live - Allard, Tolman and Rosen (2003); Goodman et al. (1997)
cited by Lindsay Taggart Rutherford Department of Sociology University of Pennsylvania
(2004).
Economic status
The modernization theory advanced by Bell et al cited by Deji that the economic status
of an individual as well as the entire community will go a long way to determine the level of
public participation of its citizens. The theories explain the common social trends such as
rising standards of living and the growth of the service sector, as being responsible for the
increase in the needs for more active public participation to policy making process.
The early work on participation by scholars at Columbia University sought to build
models of participation based mainly on socioeconomic status, religion, and location of
residence Lazarsfeld, Berelson, and Gaudet (1944); Berelson (1954) cited by Andrew Dilts
(2005).
O. F. Deji Research Journal of Social Sciences (2007), discussed about the

modernization theories advanced by Bell, Inglehart and Dalton, among others, submitted that 38
the economic status of the individuals as well as the entire community will go a long way to
determine the level of public participation of its citizens. The theories explain the common
social trends such as rising standards of living and the growth of the service sector, as being
responsible for the increase in the needs for more active public participation in policy making
process. The modernization theories emphasize involvements of the citizens through direct
actions of social movements or various home associations as the function of the economic
status of the individuals and the entire social system. The economic status of an individual or a
community could not be a sufficient criterion for measuring or predicting the level and extent
of involvement in the development activities of their immediate environment.Wessels
emphasized thesocial status of the citizens as an evidence of thecommunity’s level of
development, which may predictsthe value attached to citizens' participation in development
process in that community.
According to Van Eijck (1997), cited by Frits van Wel et alEthnicity (2005), parents’
cultural resources are the most important determinant of the cultural participation of their
children. Nagel and Ganzeboom (2002) ibid.found that family influences are about three times
as strong as the effects of secondary school, and that these effects on cultural participation are
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fairly stable from adolescence through adulthood. Van Beek and Knulst (1991)and Nagel
(2002, 2004) ibid.observed that the example set by mothers is a key factor; these authors
found a particularly strong connection between the cultural participation of mothers and that
of their children. Friends can also inspire cultural enthusiasm, but according to De Waal
(1989) ibid.young people tend to discourage each other from embracing higher forms of art
and culture.
Family status and roles

Fr. Bulatao (1962: 32-44) also states that the Filipino is authoritarian even dictatorial
when given power and makes known to everyone the fact that he is boss. He thus stifles
initiatives self-reliance and sharing of ideas among his subordinates or followers. Ruben Santos
Cuyugan (1961:9-13) points to the predominance of paternalism in formal organizations.
Thus, especially in employment, where greater consideration is given to status, there is
maximum subjectivity or emotionalism which leads to demoralization and inefficiency. On the
other hand, where greater consideration is attached to function, objectivity is maximized in the
use of standardized criteria in the recruitment, training, evaluation of performance and
promotion, of personnel, Coller points out that the Filipino leans more towards status-oriented 39
than to function-oriented behavior. Fr. Bulatao also believes that the training in the Filipino
family still stresses “patient sufferings” in the Filipino female. This results in a double standard
of morality and the consensus being that a woman’s ideal place and principal duty is the home.
Education
Tally Katz-Gerro et al. (2006) show that education is by far the most important correlate of
cultural participation, followed by some influence attributed to ethnicity and equivocal
findings regarding different measurements of class.Murray (2003), Education serves as a
gateway to virtually all forms of cultural participation, the authors conclude that public
investment in education of a kind and level capable of offsetting the effects of different social
backgrounds is crucial to any government concerned with enhancing the cultural life chances
of its citizens. Teachers are far more involved in these participatory/documentary realms of
public culture—generating benefits whose public effects are multiplied as they are relayed, via
the classroom, more widely through the public education system.
Lourdes Amos “Cultural Integrity”: Promoting Cultural Survival studies emphasized on
“Schools for Living Traditions” have started in indigenous communities of Mindanao and the
island of Visayas. Efforts among TAGPUAN, the NCIP, the Department of Education, and local
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government units have recommended an exchange program to assess the feasibility of

replicating the system. The model espouses formal education curricula alongside traditional
learning processes, starting at the primary level. In Lantapan, Bukidnon Province in Mindanao,
traditional elders conduct informal sharing of traditions on social values and history as told
from past generations. Talaandig, the local indigenous language is used as the medium of
instruction. The language widely accepted in the region – Cebuano or Bisaya – is used as well,
while English and Tagalog are taught in specific subjects. Learning farms are provided for
teaching the traditional farming system where the elders perform sacred ceremonies that bless
each phase of the agricultural cycle. Curricula for the secondary level of education are yet to
be tested.
The NCIP Accomplishment report (2004), Reported that work initiatives have been started
with the Bureau of Alternative Learning Systems (BALS) of the Department of Education
(DepEd) on the development of a generic and culture sensitive Core Curriculum for
Indigenous Peoples. The activity was in keeping with the recent declaration by the United
Nations of the period January 1, 2005 to December 31, 2014 as the Decade of Education for
Sustainable Development, which recognizes the importance of education, much more so with 40
indigenous education, in concretizing the goals of sustainable development. Based on existing
research/reference materials and experiential documentations, a preliminary policy guideline
for the education of indigenous peoples in the country has been drafted by the Education and
Culture Division. As a startup framework, it is now under close study and subject to
improvements based on the waves of ground experiences and initiatives being focused on
indigenous education or IP education as well as continuing research and documentation efforts
for establishing culturally appropriate educational and learning systems for the Indigenous
Peoples ,
Wolfinger and Rosenstone cited by Andrew Dilts (2005) in African American Political
Participation Black Youth Project Memo, theorize that this is because education makes
participation easier by reducing the costs of turnout. This view of participation, which squares
soundly with the rational choice model originally laid out by Downs (1957) and further
elaborated by Riker and Ordeshook (1968), characterizes voting as an entirely individual
choice, in which social effects (and in turn racial effects) are important only in the way they
determine levels of education, income, and social connectedness, each making participation
less costly to the individual.
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Media, arts and Tradition

Dr. Josde Haan’s (2000) Data on cultural participation have been published in a series of
studies carried out by the SCP with the support of the Dutch Ministry of Education, Culture
and Science (OCenW). This series, entitled “The Cultural Base”, builds on research into
cultural participation in the Netherlands which has been carried out for many years by the
SCP. Those studies shed light on participation in the field of the arts, cultural heritage and
media. Four studies of the series have been published: one on reading habits - Knulst and
Kraaykamp (1996), one on cultural heritage (De Haan 1997) and one on the performing and
visual arts - De Haan and Knulst (2000).
Jeannotte’s own analysis of the General Social Trends survey in Canada cited by
Catherine Murray (2003) finds that those who attend cultural performances, visit galleries, or
participate in a cultural activity such as singing in a choir are much more likely to volunteer
than those who did not and it is from these networks of social relations that we find predictors
of future action (ibid; 9).
41
The ABS National Aboriginal and Torres Strait Islander Social Survey (2002) collected
data on participation in Indigenous creative arts activities by Indigenous people aged 15 years
and over. Over one quarter (26%) of Indigenous persons aged 15 years and over living in WA,
Australia had participated in at least one Indigenous creative art activity. The most popular
activities were art and craft activities (17%) and writing or telling stories (12%), whilst 6% had
participated in music, dance or theatre. Most of these participated in the activity for no
payment, and were aged between 15–34 years.
Cellular phones
Lourdes M. Portus, PhD / College of Mass Communication University of the Philippines
in her research on Mobile Phone Culture among Selected Indigenous Peoples in the Philippines
shows that majority of the members of indigenous peoples does not have mobile or cell phones,
which they find prohibitive considering their poor purchasing power. Nonetheless, this
particular constraint does not deter them from using the mobile phone as the indigenous
peoples adapt to their physical and technological milieu.
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Reading Books and Press

Murray (2003) findings that people now spend only 11% of their free time reading.
Reading seems to have fallen from grace, especially with the younger generation. Over the
same period major changes have occurred in the use of other media. The 1950s saw the advent
of television, and by the mid-sixties it was already the most popular medium. Time spent
watching television rose steadily until the second half of the eighties. Both radio and reading
lost ground, and many are tempted to put this all down to television. However, this simplistic
approach leaves a number of questions unanswered. An earlier analysis had already shown
that reading has not declined among all population groups, and that the decline has not been
the same for all types of reading material. People do not subject themselves to a `quota' where
media are concerned. Spending more time on one medium does not necessarily mean one will
spend less time on another. Interaction between cultural literacy, creativity and mobility
among individuals are identified what Mercer cited by Murray (2003) call a creation of the
cultural value chain.
Kymlicka and Norman have identified, faith in the automatically educative function of 42
participation may be overrated. They ask if civil society theorists have demanded too much of
voluntary associations by expecting them to be the main school for democratic citizenship. In
this, they are partly upheld by the Final OECD Report of the International Adult Literacy Survey
(2000) which finds associations between literacy skills and participation in voluntary
activities, while minimally statistically significant “ seem quite small…compared to the
strength of the relationship between literacy skills and initial educational attainment and the
labor market.”
Language
Lourdes Amos points out in her work on“Cultural Integrity”: Promoting Cultural
SurvivalAnd Decentralizing Good Forest Governance in Ancestral DomainsThe Agta-Dumagat
People:Province of Aurora, that in as much as the mainstream language is important to enable
them to interact with the larger population, the disregard for the retention of their own
language may equally render it impossible for them to participate in their traditions.
Allinas, Ramir B.
Self-esteem
A concept that is closely related to the construct of social recognition is self-esteem. All
individuals have a need for esteem, individuals are vulnerable to a variety of social,
physiological and learning problems - Jones (1990) cited by Uriarte (2000).
Dake (1991) cited by Steve Carver (2001) on his Participation and Geographical
Information: has shown individuals may not perceive and act consistently within one type in
all decision-making domains. Rather, it is likely that they may show characteristics of one type
in one situation and another type in a different situation.
From the Jensen’s paper on Social cohesion cited by Catherine Murray (2003) The Statistics
Canada analysis set up several main dimensions in the predisposition to cultural, social or
political participation (but in no particular order).
- Sense of belonging, civic engagement, political action, or other voluntary social
movement surrogate;
- Efficacy, or confidence, life satisfaction, perception of degrees of political opportunity:

43
- Resources, or social networks, supports and depth of other cultural relationships; or
capacity to participate; that is, the acquisition of basic cultural codes, or ritualistic
markers that enable participation or basic cultural literacy; the amount spent on
cultural activities.
- Perception of shared values, trust and confidence in institutions and perceptions.
The British researcher, Francois Matarasso cited by Murray (2003) Documented several
instances where participation in the arts increased the confidence of individuals, enriched
their social lives and help them build the skills needed to find better jobs. Parcipatory arts
projects reinforce social cohesion by promoting partnerships, cooperation and intercultural
understanding. Such involvement, he maintains, strengthens communities by encouraging
people to become more active citizens and to get involved in their neighborhoods.
Participation on Community
Participation does not depend only on the initial degree of organization and/or other
characteristics of a community. Organization and participation can be developed- Ivo
Imparato and Jeff Ruster, Slum (2003). We need a better identification of the unit of analysis of
Allinas, Ramir B.
access to a strategic cultural resource; Is it the “artifact, idea, image, activity, place or
institution”? – Mercer (2003:5) cited by Murray (2003).If explicit goals are set to increase
participation (for example, among at risk youth) then the policy planners must conceptualize
how various quantitative indicators (spending on programs for youth at risk) and qualitative
indicators (youth perception of quality of cultural life, satisfaction with programs) may be
employed to benchmark progress. From a planning perspective at the organizational level,
cultural decision makers have identified that they are faced with three main ways they want
participation to change. They may want to broaden participation, deepen it by serving fewer
but in a more frequent or intense manner and diversify participation - Murray (2003).
The evaluation Summary Report of Stern andSeifert (2002) onCulture Builds

Community states that the presence of cultural organizations had a significant impact on the
likelihood that a diverse neighborhood would remain diverse ten years later. The arts serve as
one means of moving a neighborhood from accidental to intentional diversity. Cultural
participation and diverse communities are mutually reinforcing Neighborhoods that have high
levels of culturalengagement are the most likely to be economicallyand ethnically diverse…and
vice versa… 44
In neighborhoods with strong cultural participation, these boosts in economic fortune
generally occurred without substantial gentrification. Places with a lively cultural scene are
more likely to experience slower, more gradual redevelopment and emerge as diverse areas
with people of different economic and ethnic backgrounds living together as neighbors. These
neighborhoods also tend to stay diverse over time with cultural organizations acting as
anchors, that prevent diversity from becoming a transient state. Catherine Murray (2003).
Maskey et al on a Survey Analysis of Participation in aCommunity Forest Management

in Nepal cited Baral’s (1993) statement that the ethnic composition, political ideology and
culture within the community could create problems at the user group level. In order to have a
successful common property, every individual should have an equal level of participation in
decision-making. Within common property resource management, participation of different
interest groups is important to minimize the risk of excluding access to certain resource-poor
groups of people (McAllister, 1999 ibid.). According to Dick and Knox (2001 ibid.), all
members of the community group need to have equal participation in management in order
for economically disadvantaged groups to receive benefits. Equal participation is necessary to
Allinas, Ramir B.
create effective and equitable management for collective decision-making, which ensures
equal benefits for all user groups.
Stern (1997) cited by Rutherford (2004) Department of Sociology University of

Pennsylvania found that residents with more social and cultural organizations in their
neighborhoods were more likely to participate in their communities than residents with fewer
neighborhood organizations.
The traditionalism of community norms serves as the bedrock for its socio-cultural
features, and dictates the kinds of values imbibed by majority of the people in that community.
This invariably influences the level of commitment of the people to the development of the
community. The kinds of socio-cultural factor prevailing in the community underpins the level
of gender in-equity in people’s participation and decision making process Deji (2001).
Huxley’s argument indicates that among the important factors which give rise to cultural
differences are the kind of environment within which the societies lives, the human and
natural resources available within this environment, the latent and intensity of exposure the 45
society has to other people from which they can barrow ideas, and their cultural heritage.
Public perceptions and attitudes are shaped by the “world views” shared by the groups
to which individuals belong, such as work, social and cultural groupings - Dake, (1991) cited
by Carver (2001). This recognizes that society is composed of different groups each with
different world-views - Slovic and Peters (1998) cited by Carver (2001). Social movement
across the cultural field and the acquisition of new cultural ‘habitus’, or resources. Once a
consensus is reached by cultural policy makers, then ways to assess modes of cultural
participation may be developed Bourdieu cited and paraphrase by Catherine Murray (2003).
Research Paradigm
The entire 73 respondent in Sitio Karahume will be randomly selected and will be given
an interview with a survey questionnaire in Tagalog prepared by the proponent. The aim was
to explore the independent variables that are significant in the deterioration of the Dumagats’
indigenous culture in Sitio Karahume.
Allinas, Ramir B.
This was explained on thefigure 1.4, through independent variable and the dependent
variable on figure 1.4.
Ethnicity, media, Arts and

tradition, Location, Education,
Health, Economic status, Age,
Gender, Religion, Community
participation, Friendship, Family
status and roles
Independent Variable Dependent Variable

Significant factors in the level of Deterioration of the Dumagat’s
cultural participation of the Indegenous Culture in Sitio
Dumagat’s and Non-Dumagats in Karahume, CSJDM, Bulacan.
Sitio Karahume
Figure 1.4 Research Paradigm

46
The research framework shows how the proponent conceptualized the study
entitled: The levels of cultural participation on the deterioration of the Dumagats’ indigenous
culture in Sitio Karahume. The proponent conceptualizes a survey tool that will be use in the
research study.
The aim of the survey tool is to be able to elucidate the significant factors on the
levels of cultural participation in Sitio Karahume and identify the rate through the context of
its participation. Ethnicity, media, Arts and tradition, Location, Education, Health, Economic
status, Age, Gender, Religion, Community participation, Friendship, Family status and roles
are factors that will also be analyze. The gathering of data from these factors may help identify
the factors that has a significant difference in the levels of cultural participation of the
Dumagats and non-Dumagats..
Consent from respondents will be conceived to be able to accomplish the survey tool
prepared. The proponent will tabulate, analyze and interpret the validity of the gathered data
through a statistical approach that will validate the accuracy of the outcome of the study.
Allinas, Ramir B.
Hypothesis
Ho;There is no significant difference between the level of cultural participation of the
Dumagats and non-Dumagats in Sitio Karahume.
Ha;There is a significant difference between the level of cultural participation of the Dumagats
and non-Dumagats in Sitio Karahume.
Definition of Variables
The following research variables are given their operational definitions.
Deterioration of the Dumagats’ Indigenous culture - Is one of the indicators that the Dumagat
tribe shall fall to extinction.
Participation - a process of expanding the real freedoms that people enjoy.
Cultural Participation - The ways in which cultural activities are knitted into the fabric of
everyday life.
Levels of Cultural Participation - An analysis of the place of culture in the life of an individual
or group of individuals will reveal that they do not participate in all the contents in the culture
Panopio et al, General Sociology, (1978).
47
Culture universals - Are necessary for existence within a given society and include its
language and laws and the norms that define family life, schooling, economic activities, and
government activities. (Bertrand, 1973, 102)
Specialties - Are behavior expectations confined to certain subgroups the total population does
not share these Panopio et al, General Sociology, (1978).
Alternatives - Are the behavior expectations, which permit a certain range of choice in human
behavior and specify the tolerable variations in behavior. These are shared by some individuals
but are not common to all members of the society or even to all the members of any one group
Panopio et al, General Sociology, (1978).
Location - The provision of basic services.
Economic status – refers to the condition of the individual as categorized into livelihood and
income.
Media, Arts and Tradition – refers to the frequency of usage/participation on technology and
cultural heritage.
Language – A medium to enable to interact with the larger population.
Self-esteem - A concept that is closely related to the construct of social recognition.
Diffusion of Culture - “world views” shared by the groups to which individuals belong.
Allinas, Ramir B.
CHAPTER 3
Methodology of research
This chapter presents the methods and procedures employed in the research: The
research design, sampling and population, instrumentation, procedures in gathering data, and
the statistical tools used in the analysis of data.
Research design
The study used the participatory research method of employing the normative survey
technique in providing empirical data to determine the levels of cultural participation of
Dumagats in Sitio Karahume.
Sampling and Population
The Dumagats and non-Dumagat of Sitio Karahume City of San Jose Del Monte. 48
Bulacan constituted the respondents of the study. The 73 respondents were chosen by random
sampling. Figure 1.5 shows the map of Sitio Karahume with its random sampling design.
Respondents
River
Road
Concrete road
Instrumentation
Figure 1.5 Sampling technique usedin Sitio Karahume
Allinas, Ramir B.
The major tool in the gathering of data was the questionnaires which were designed to
answer the problem set in the study. Data gathered were augmented by additional information
derived through library and internet research, and interviews. The levels of cultural
participation are measured by its frequencies and valid percent. The independent samples t-
test of data will be employed to determine the predictor variables and the effect of moderator
variable on the level of cultural participation of the Dumagats and non-Dumagats on the
deterioration of the Dumagat indigenous culture.
The questionnaires was pre-tested and tried out to the indigenous community of Sitio
Karahume. The comments, suggestions, and recommendation derived from the trial run of
questionnaires were considered and appropriately integrated in the final draft.
Procedure in gathering the data
The following activities were undertaken:

1. Orientation on Interviewer’s Guidelines
2. Secured permission from the Tribal Chieftain to conduct the study.
3. Conducted Sampling, mapping (see appendix ) and selection of respondents. 49
4. Administered the questionnaire, conducted the interview.
5. Retrieved/collected the questionnaire.
6. Collated and tabulated the data.
Statistical Analysis of Data
The descriptive statistics using the percentage method, mean, and standard deviation
will be use to present the profile of the respondents as well as their general and/or average
responses in the items in the questionnaire.
The independent samples t-test is use test the hypothesis advanced in this study.
Allinas, Ramir B.
CHAPTER 4
Analysis and interpretation of findings
This chapter deals with the analysis and interpretation of data. The presentation is
guided by the order of the statement of the problem and hypotheses set forth in this study.
I. Profile of the respondents
The factors that were considered in looking into the profile of the respondents are Age,
Gender, Civil status, Ethnicity, Educational attainment, Economic status, Family status and
roles, self-esteem and Health and other related behavior.
Table 1 show that of the 73 individual who responded to this study only 9 or 12.1% are
55- years above of age and 25 – 34 and 35 - 44 years of age, both garnered a frequency of 18
or 24.7%. Majority of the respondents are female 52 or 71.2% and only 21 or 28.8% are male.
Most of these respondents are married (61 or 83.6%) and only 12.3% or 9 out of 73 are single.
The Frequency of 44 or 60.3% of Non-Dumagats shows greater number in the
community. While the Indigenous people Dumagat only have a frequency of 29 or 39.7%. On
the other hand, 67 or 91.8% of the respondents in Sitio Karahume obtained a formal education 50
and only 6 or 8.2% did not obtained a formal education.
Table 1
Percentage distribution of the respondents’ Age,
Gender, Civil status, Population of ethnicity and attended school
Frequency Valid percent
Age
15 - 24 years old 16 21.9
25 – 34 18 24.7
35 – 44 18 24.7
45 – 54 12 16.4
55-above 9 12.1
Gender
Male 21 28.8
Female 52 71.2
Civil status
Single 9 12.3
Married 61 83.6
Widow 3 4.1
Ethnicity
Dumagat 29 39.7
Non-Dumagat 44 60.3
Attended school
Have formal education 67 91.8
Did not have formal education 6 6.2
Allinas, Ramir B.
Economic status
Table 2 shows the leading source of the respondent’s livelihood is focused on farming (32 or
47.1%). Followed by 11 or 16.2% on charcoal making (Kaingin) and 8 or 11.8% are into
selling. The average income per household is ranging from P101 – P300 (36 or 56.4%).
However, most of the respondents are not satisfied with their income (39 or 60%). The
expected daily household income per day in Sitio Karahume is ranging from P101 to P200
pesos (43 or 68.2%). This can be explained by their livelihood. That they are mostly
concentrated on farming and charcoal making output and it takes time to sell these products.
Studies have shown that the acceptance or rejection of innovations is influenced by a
number of factors like economic condition, demographic characteristics or seasons of planting.
Madigan’s study (1962) of Barrios in Northern Mindanao showed that education and level of
literacy were important factors in the acceptance of innovations. Gelia Castillo (1975) she
points out that new farming practices may be incompatible with existing conditions, too high
in initial cost, fail to demonstrate superiority over habitual techniques, or lead to undesirable,
anticipated consequences.
Table 2 51
Percentage distribution of respondents’ Present Occupation, Average income, Income
satisfaction, and Expected household income per day
Present occupation
Farmer 32 47.1
Charcoal making (Kaingin) 11 16.2
Selling 8 11.8
Barbeque stick making 4 5.9
Others 13 19.1
Average income
Below - P100 1 1.6
101 – 300 36 56.4
301 – 500 9 14.5
501 – Above 17 27.3
Income satisfaction
Yes 26 40.0
No 39 60.0
Expected household income per day
Below – P100 3 4.8
101 – 200 43 68.2
201 – 300 11 17.5
301 – Above 6 9.5
Family status and roles
Table 3 shows the distribution by family upbringing. 51 out of 73 or 79.2% are raised both by
their parents and it showed that their parents have a good relationship with each other (54 –
Allinas, Ramir B.
91.5%). Likewise, they have a good relationship with both of their father (50 or 84.7%) and
mother (54 or 90%). In line with this, the Father is the one who mostly providing the financial
support (37 or 80.4%) and make the important decisions in the household (38 or 77.6%).
Fr. Bulatao (1962: 32-44) also states that the Filipino is authoritarian even
dictatorial when given power and makes known to everyone the fact that he is boss. He thus
stifles initiatives self-reliance and sharing of ideas among his subordinates or followers. Ruben
Santos Cuyugan (1961:9-13) points to the predominance of paternalism in formal
organizations. Thus, especially in employment, where greater consideration is given to status,
there is maximum subjectivity or emotionalism which leads to demoralization and inefficiency.
On the other hand, where greater consideration is attached to function, objectivity is
maximized in the use of standardized criteria in the recruitment, training, evaluation of
performance and promotion, of personnel, Coller points out that the Filipino leans more
towards status-oriented than to function-oriented behavior. Fr. Bulatao also believes that the
training in the Filipino family still stresses “patient sufferings” in the Filipino female. This
results in a double standard of morality and the consensus being that a woman’s ideal place
and principal duty is the home.
Table 3
52
Percentage distribution of response to each Family status and role
Who Mostly raised Respondent from the time he/she was born
Father only 2 2.9
Mother only 9 12.9
Both Father and Mother of R 51 72.9
Other people 7 10.0
None 1 1.4
Does your Father and Mother get along well with each other
Yes 54 91.5
No 5 8.5
How well do you and your Father get along

always have a good relationship 50 84.7
sometimes have a good time 9 15.3
How well do you and your Mother get along
always have a good relationship 54 90.0
sometimes have a good time 5 8.3
Never have a good time 1 1.7
Who mostly provided financial support

Father 37 80.4
Mother 9 19.6
Who made the important decisions in your household

Father 38 77.6
Mother 11 22.4
Allinas, Ramir B.
Table 4 further reveals the Parent’s approval and decision making. The frequency of 32 or
58.2% shows that parents allowed their siblings to go out with friends and also to attend school
(52 or 94.5%).
However, parents do not allow their siblings to go away from home (36 or 65.5%) and getting
married early (35 or 63.6%). (Shibutam, 1961: 33) A family may strive for the maintenance of
its good name and any kind of activity successfully pursued by its members brings satisfaction
to them.
Table 4
Percentage distribution of Parents’ approval and decision making
Going out with friends
Allowed 32 58.2
Not allowed 23 41.8
Going out to attend school
Allowed 52 94.5
Not allowed 3 5.5
53
Going away from home
Allowed 19 34.5
Not allowed 36 65.5
Getting married at an early age
Allowed 20 36.4
Not allowed 35 63.6
Table 5 shows that the respondents’ Family members are almost always (x – 4.46) supportive
of each other during difficult times and likewise easier to discuss their personal problems with
people outside the Family (x - 3.33) Because it appears to be that each family members knows
each others’ close friends (x – 4.42). The Family members are sometimes never selfish (x –
2.78), that they were almost always fair with their discipline (x - 4.71) that everyone almost
always shares responsibility (x – 4.73). This further reveals that the families at Sitio Karahume
possess a genuine and deep love for the family.
Moreover, “while concern for the family is one of the Filipino’s greatest strengths, in the
extreme it becomes a serious flaw. Excessive concern for the family creates an in-group to
which the Filipino is fiercely loyal, to the detriment of concern for the community or the
common good” {Pactricia Licuanan, Ateneo De Manila University}.
Allinas, Ramir B.
Table 5
Mean and standard deviation
of Attitudes towards family members
Item indicator X S.D.
1. Family members are supportive of each other during difficult times. 4.46 .910
2. It is easier to discuss problems with people outside the Family 3.33 1.570
than with my Family
3. In our Family everyone goes his/her own way. 2.78 1.677
4. Family members know each others’ close friends 4.42 1.009
5. Discipline is fair in our Family 4.71 .780
6. In the Family, everyone shares responsibilities 4.73 .730
Grand x : 4.071
S.D. : 1.112
Legend
Mean Range Interpretation
1.00 – 1.80 Almost never
1.81 – 2.60 Once in a while
2.61 – 3.40 Sometimes
3.41 – 4.20 Frequently
4.21 – 5.00 Almost Always
54
Self esteem
Table 6 shows that the respondents show highly positive self esteem (x – 4.376). The overall
standard deviation of .874 shows homogeneity of their personal assessment. They rate
themselves high on the belief that they are important (x – 4.95). This is followed by the good
behavior that they learned (x – 4.84) then by their good qualities (x – 4.75), that they are
important to their friends (x – 4.63), Content of themselves (x – 4.62), and that they also
believe that they can do what other people can do (x – 4.34). However, with this highly
positive self-esteem they tend not to believe in themselves (x – 3.88) and that there are times
that they think that they have no abilities (x – 3.66).
New Social relations develop as the impersonal relations take the place of the personal
intimate relations. This has important effects on the individual because he presents only a
segment or a specialized part of his personality. He tends to associate with others more as a
mere functionary rather than as a whole person. On account of the nature of the relationship,
the individual may feel frustrated and insecure. Such deterioration of primary group relations
is sometimes suggested as the root of many symptoms of personal and social disorganizations
(Broom and Selznick, 1971: 135)
Allinas, Ramir B.
Table 6
Mean and standard deviation of response to each
attitude question on Self esteem
Item indicator X S.D.
1. You feel that you are a person of worth 4.95 .283

2. You feel that you have a number of qualities. 4.75 .547
3. You don’t feel proud of yourself. 3.88 1.201
4. You feel that you are capable of doing things as other people do. 4.34 1.083
5. You take a positive attitude towards yourself. 4.84 .472
6. You are satisfied with yourself. 4.62 .738
7. You feel that many things you do are not so meaningful to you. 3.70 1.478
8. You feel that you are valuable to your friends. 4.63 .755
9. At times you think you are no good at all. 3.66 1.315
Grand X = 4.376
S.D. = .874
Legend:
Mean Range Interpretation
1.00 – 1.80 Strongly disagree
1.81 – 2.60 Disagree
2.61 – 3.40 Neither agree or Disagree
3.41 – 4.20 Agree
4.21 – 5.00 Strongly Agree
Health 55
Table 7 shows that 70 or 97.2% of the respondent thinks that cigarette smoking is harmful to
their health and 47 or 64.4% never tried smoking cigarette because they tend to believe that it
is not good for their health (27 or 56.3%), and thinking that their Parents will also not
approved if they smoke cigarettes 53 or 80.3%.
Table 7
Percentage distribution of trends in Smoking cigarettes
1. Do you think smoking is harmful to your health
Yes 70 97.2
No 2 2.8
2. What are the reasons why you never tried smoking
cigarette
Bad for the health 27 56.3
Prohibited 5 10.4
Personal decision 16 33.3
3. Have you ever tried smoking cigarette
Yes 26 35.6
No 47 64.4
4. Do you think your parents would approved if you
smoked
Yes 13 19.7
No 53 80.3
Allinas, Ramir B.
Table 8 further reveals that for those who have tried smoking cigarettes (26 or 35.6%) ( See
table 7) begins at age 14 to 18 years old (8 or 66.7%), consuming 6 to 10 stick per day (8 or
61.6%) with Parents’ approval (11 or 78.6%). The data further reveals that Family members
are also smoking (55 or 77.5%), these are Husband or Wife (22 or 40.0%), Parents (19 or
34.5%), and Brother or Sister (11 or 20.0%). The respondents who tried smoking cigarettes
also tried to stop (9 or 64.3%).
Table 8
Percentage distribution of trends in Smoking cigarettes
Frequency Valid
percent
1. What age did you first try to smoke cigarettes
14 – 18 years old 8 66.7
19 – 23 1 8.3
24 – 28 1 8.3
29 – Above 2 16.6
2. On the average, how many sticks of cigarettes do you
consume per day
1 – 5 cigarette sticks 3 23.1
56
6 – 10 8 61.6
11 – 15 1 7.7
16 – 20 1 7.7
3. Are your parents allowed you to smoke
Yes 11 78.6
No 3 21.4
4. Is there any member of your family also is currently
smoking
Yes 55 77.5
None 16 22.5
5. Family member who is currently smoking
Husband / Wife 22 40.0
Parents 19 34.5
Brothers / Sisters 11 20.0
Siblings 3 5.5
6. Have you ever tried to stop smoking
Yes 9 64.3
No 5 35.7
Table 9 shows that 63 or 88.7% of the respondent thinks that, drinking alcoholic beverages are
harmful to their health. 50 out of 73 or 69.4% of the respondents do not intake liquor, they
tend to believe that drinking liquor is not good for their health (63 – 88.7%) and that their
parents would not allow them either (52 - 78.8%).
Allinas, Ramir B.
Table 9
Percentage distribution of trends in Drinking alcoholic beverages
1. Do you think drinking is harmful to your health
Yes 63 88.7
No 8 11.3
2. Do you ever tried drinking alcoholic beverages
Yes 22 30.6
No 50 69.4
1. What are the reasons why you never tried drinking
Bad for my health 27 56.3
Family pressure 5 10.4
Personal choice 16 33.3
3. Do you think your parents would approved if you did
drink
Yes 14 21.2
No 52 78.8
Table 10 shows that those who drink liquor (22 - 30.6%), learned to drink at the age of 15 –
19 years old (10 – 66.7%). parents are not aware of it (59 - 85.5%). However, it further
reveals that family members are also drinking liquor (12 - 75.0%) these are the Husband or
wife (18 – 36.0%), Parents (17 – 34.0%), Brothers or Sisters (7 – 14.0%), Siblings (6 – 12.0%), 57
and Relatives (2 – 4.0%). More so, 50 or 84.7% of the respondents never had a drinking
session with their family member, who is also drinking, this tends to be why Parents are not
aware of it.
Table 10
Percentage distribution of trends in Drinking
alcoholic beverages and other behavior
2. What age did you first try to drink
15 – 19 years old 10 66.7
20 – 24 2 13.3
25 – 29 2 13.3
30 – above 1 6.7
1. Are your parents aware of your drinking
Yes 10 14.5
No 59 85.5
2. Is there any member of your family who is currently
drinking regularly
Yes 12 75.0
None 4 25.0
1. Family member who is currently drinking
Parents 17 34.0
Brothers / Sisters 7 14.0
Siblings 6 12.0
Relatives 2 4.0
Allinas, Ramir B.
3. Have you ever experienced drinking with your

family member.
Yes 50 70.4
No 21 29.6
2. Do you gamble
Yes 9 15.3
No 50 84.7
II. How do the Dumagats and Non-Dumagats perceived and participate in Location,
Religion, Community, Friendship, Media, Arts and Tradition.
Location
Figure 1.8 shows the distribution of respondent’s residence at the time of birth. Karahume 31
or 44.3%, Samar 9 or 12.9%, Manila 5 or 6.8%, Montalban 4 or 5.7%, Bicol 3 or 4.3%, and
Masbate 3 or 4.3%. This reveals the patterns of the status of the respondent’s migration.
Figure 1.8
Distribition of respondents' residence at the time of birth 58
30
Frequency
20
10
0
karah mont rizal sama norza pamp tarlac bicol cebu davao nueva qeuzo licao- sorso albay masb manil taclob meyc ipo
ume alban r garay anga ecija n licao gon ate a an auyan
Distribition of respondents' residence at the time of birth
Table 12 shows that 53 or 74.6% of the respondent are born in the regions which is
presented on figure 1.8. The respondents move to another place by their own personal
choice (15 or 33.3%), and seems to be that their relatives are the one who makes the
decision to moved away from their home (20 or 37.7%).
Allinas, Ramir B.
Table 12
Percentage distribution of trends in migration
1. It is you were born
Yes 53 74.6
No 18 25.4
2. Why did you move to another place
Because of Relatives 9 18.8
Because of Husband / Wife 12 25.6
Because of Job 11 22.2
3. Who decided to move away from your home
Relatives 20 37.7
Job 9 17.0
Table 13 shows the respondent’s urban exposure. 67 out of 73 or 93.1% been into the City at
the age 10 – 19 years old (30 or 57.7%). Because of jobs (39 or 45.3%), vacation / recreation
(29 or 35.8%), and likewise, with its beautiful scenery (20 or 29.9%). That leads them to stay
in years (34 or 58.6%). 59
Table 13
Percentage distribution of Urban exposure
1. Have you ever been into a City
Yes 67 93.1
No 5 6.9
2. What age have you have been in the City
1-9 6 11.5
10-19 30 57.7
20-29 10 19.2
30-39 3 5.8
40 - above 3 5.8
3. Why did you go to the City
Jobs 29 45.3
Vacation / Recreation 29 45.3
Attended school 5 7.8
Other reason 1 1.6
4. What did you like in the City
Jobs 24 35.8
Beautiful scenery 20 29.9
Shopping 10 14.9
Personal reasons 6 9.0
Don’t know 7 10.4
5. How long did you stayed in the City
Hours 5 6.6
Days 12 20.7
Months 7 12.1
Years 34 58.6
Allinas, Ramir B.
Table 14 presents the respondent’s living away from home. 36 or 50.7% have lived away from
home at the age of 10 – 19 years old (14 or 43.8%). They seem to move away from home
because of the jobs (15 or 45.5%). Empirical comparative studies of communities by G.M.
Foster (1962) revealed that cities are the vital centers from which cultural change originates.
Table 14
Percentage Distribution of trends in living away from home
1. Have you ever lived away from Home
Yes 36 50.7
No 35 49.3
2. What age did you move away from Home
1-9 4 12.5
10-19 14 43.8
20-29 10 31.3
30-39 3 9.4
40 - above 1 3.1
3. Why did you moved there
Jobs 15 45.5
Vacation / Recreation 4 12.1
Parents 5 15.2
Relatives 4 12.1
Attended school 3 9.1
60
Table 15 presents the residence of the respondents in Sitio Karahume. 42 out of 73 or 57.5%
are house structures made out of wood and 31 or 42.5% are made out of concrete.
Respondents’ close relatives (41 or 64.7%) often rarely visit them (40 or 58.8%.
Table 15
Percentage distribution of residence and family visitors
4. Type of House structures
Made of Concrete 31 42.5
Made of wood 42 57.5
5. Who often visit your house
Parents 5 7.4
Close relatives 44 64.7
Neighbors 14 20.6
Student / School institution 5 7.4
6. How often they visited you
Twice a month 7 10.3
Once a month 5 7.4
16 23.5
Once a week 40 58.8
Rarely
Allinas, Ramir B.
Religion
Table 16 shows the participation on Religion. 62 or 84.9% are Catholic, 4 or 5.5% are Iglesia
ni Cristo and Born again. They attend religious services (63 or 87.5%) once a week (30 or
61.9%) even if their parents did not required them to attend (39 or 56.5%). Davis (1948: 518)
holds that one of the functions of religion is to justify, rationalize and support the sentiments
that give cohesion to the society.
In some places the church has embarked on social action work and the promotion of
rural development. This was the case with the Abra diocese which has cooperated with the
government in the acceleration of its rural project like putting up a system of drinking water,
irrigation system, rice and corn mills and suspension bridge. This work is in consonance with
the church’s ideal of human development by satisfying the basic human needs. (Pacho and
Mariano, 1975: 113-135).
Table 16
Percentage distribution of Religion and its trends
1. What is your religion now
Catholic 62 84.9
61
Iglesia ni Cristo 4 5.5
Born Again 4 5.5
mixed sect 3 4.1
2. Do you attend Religious services
Yes 63 87.5
No 8 12.5
3. How often you attend Religious services
Occasionally 15 23.8
Once a week 30 61.9
Once a month 8 12.7
Don’t know 1 1.6
4. Have you ever changed your religion
Yes 13 20.0
No 52 80.0
5. What age you changed / abandoned your Religion
10 – 19 2 28.6
20 - 29 2 28.6
30 - 39 2 28.6
40 - above 1 14.3
6. Did you have any Religion before
Yes 10 55.6
No 8 44.4
7. Did your Parents required to attend religious
services
Yes 28 40.6
Sometimes 2 2.9
No 39 56.5
8. Does your Family attend Religious services
together
Yes 30 42.3
Sometimes 5 7.0
No 36 50.7
Allinas, Ramir B.
Table 17 presents the respondents’ religious beliefs. 73 or 100.0% of the respondents believed
in God and 71 or 97.3% believed that doing good unto others is necessary. More so, they
believe in heaven and hell (69 or 94.5%) and the external life (37 or 50.7%).
Table 17
Percentage distribution of religious beliefs
1. Do you believe in God or a Supreme maker
Yes 73 100.0
2. Do you believe that doing good to others is necessary
Yes 71 97.3
No 2 2.7
3. Do you believe in external life
Yes 37 50.7
No 36 49.3
4. Do you believe in heaven or hell
Yes 69 94.5
No 4 5.5
Community
62
Table 18 indicates that the number of years of stay in the community is ranging from 1 – 10
years (32 or 45.7%). With the community facilities like, River (73 or 100.0%), School (65 or
83.3%), Deep well (61 or 83.6%), Electricity (60 or 83.3%), Basketball court (56 or 76.7%),
Videoke (45 or 62.5%), and Play ground (36 or 50.0%).
Table 18
Percentage distribution of years of stay in the community and present facilities
1. Number of years of stay in the Community
Since birth 17 24.3
31 – 40 years 3 4.3
21 – 30 6 8.6
11 – 20 9 12.9
1 – 10 32 45.7
11 months – below 3 4.3
2. Facilities present in the community
Basketball court 56 76.7
River 73 100.0
Deep well 61 83.6
Playground 36 50.0
School 65 91.5
Electricity 60 83.3
Videoke 45 62.5
Allinas, Ramir B.
Table 19 indicates how often they use the community facilities in Sitio Karahume. Facilities like
River (57 or 80.3%), Electricity (46 or 75.4%), Deep well (42 or 71.2%), and School (29 or
46.8%) are used frequently. In line with this, the facilities like Videoke (20 or 42.6%) and
Basketball court (22 or 37.9%) are used sometimes. While the community’s play ground (14 or
38.9%) is never used.
Table 19
Percentage distribution of usage of community facilities
Frequency Valid
Percent
1. Basketball court
Frequently 14 24.1
Sometimes 22 37.9
Never 22 37.9
2. River
Frequently 57 80.3
Sometimes 13 18.3
Never 1 1.4
3. Deep well
Frequently 42 71.2
Sometimes 13 22.0
4. Playground
Never 4 6.8
63
Frequently 9 25.0
Sometimes 13 36.1
Never 14 38.9
5. School
Frequently 29 46.8
Sometimes 18 29.0
Never 15 24.2
6. Electricity
Frequently 46 75.4
Sometimes 3 4.9
Never 12 19.7
7. Videoke
Frequently 10 21.3
Sometimes 20 42.6
Never 17 36.2
Table 20 presents the participation in community activities. 43 out of 73 or 60.6% of the

respondent did not participate in activities initiated by the community leaders. These activities
are Barangay programs (16 or 55.2%). It tends to be that the respondents are merely watchers
(28 or 45.9%) in the said activity.
Allinas, Ramir B.
Table 20
Percentage distribution of participation in community activities
1. Did you participate / attend in any activity initiated
by community leaders
Yes 28 39.4
No 43 60.6
2. What type of activity
Community meetings 9 27.6
Barangay programs 16 55.2
Don’t know 5 17.2
3. What was your participation on that activity
Included as a member 1 1.6
Helping 17 27.9
Attending 14 23.0
Watching 28 45.9
Don’t know 1 1.6
Table 21 shows the participation on community organization. 41 or 57.7% of the respondents

knows that there are existing organizations in the community, while 30 or 42.3% are not
aware of any organization. 25 out of 73 or 58.1% are members of Barangay organization (17
64
or 85.0%).
Table 21
Percentage distribution of participation in community organization
1. Is there any organization in your community
Yes 41 57.7
No 30 42.3
2. Are you a member of this organization
Yes 25 58.1
No 18 41.9
3. What type of organization
Barangay 17 85.0
Non-government 3 15.0
Table 22 reveals the community outlook. 27 or 40.9% of the respondents exerted their opinion
that, it is still the same current situation of the community if compared to the past year.
Moreover, job (34 or 47.9%) is the first most important problem in the community. While
problems on Electricity maintained at the second (13 or 19.4%) and third place (56 or 76.7%).
Allinas, Ramir B.
Table 22
Percentage distribution of community outlook
Frequency Valid
percent
1. Compared to the past year, what is the current situation
in your community
Much better than last year 10 15.2
Better than last year 12 18.2
Same 27 40.9
Not good 9 13.6
Worst this year 8 12.1
2. First most important problem in the community
Jobs 34 47.9
Land 8 11.3
Road 7 9.9
3. Second most important problem in the community
Electricity 13 19.4
Job 8 11.9
School 8 11.9
4. Third most important problem in the community
Electricity 13 18.2
School 10 18.2
Road 6 10.9
5. Do you participate in any activity to address any of these
problems
Yes 17 23.3
No 56 76.7
6. What could be the role of young people in solving these
problems
To be educated 16 22.2 65
That they could help 23 31.9
They cannot do anything 15 20.8
Don’t know 18 25.0
Friendship
Table 23 presents the participation on current peer group. 52 or 84.9% had a peer group that
begins at the age of 10 – 19 years old (46 or 83.6%). At present (39 or 68.4%) respondents
have peer group numbering from 1- 9 individual members (18 or 47.4%).
Table 23
Percentage distribution of Current friends
Frequency Valid
percent
1. Have you ever had a Peer group
Yes 52 84.9
No 11 15.1
2. How old are you when you started to have a Peer group
1–9
10 – 19 3 5.5
46 83.6
20 – 29 5 9.1
30 – above 1 1.8
3. At present, do have a Peer group
Yes 39 68.4
No 16 31.6
Allinas, Ramir B.
4. Altogether, how many members are there in all your Peer

group
1–9 18 47.4
10 – 19 10 26.3
20 – 29 2 5.3
30 – 39 1 2.6
7 18.4
40 – Above
Table 24 shows the number of the respondents’ current peer group. 15 or 60.0% male
Dumagat and female Dumagat (15 or 65.2%) with the male non-Dumagat (8 or 40.0%) and
female non-Dumagat (12 or 63.2%) all tends to have members numbering from 1 – 9
individuals. Furthermore, having a conversation and stories (22 or 44.0%) are the frequent
activities of the group whenever they are together.
Table 24
Percentage distribution of Number of current friends
Frequency Valid
percent
1. How many are male Dumagat
66
1–9 15 60.0
10 – 19 5 20.0
20 – 29 2 8.0
30 – Above 3 12.0
2. How many are male non-Dumagat
1–9 8 40.0
10 – 19 5 25.0
20 – 29 2 10.0
30 – 39 3 15.0
40 – Above 2 10.0
3. How many are female Dumagat
1–9
10 – 19 15 65.2
20 – 29 3 13.0
30 – 39 2 8.7
40 – Above 1 4.3
4. How many are female non-Dumagat 2 8.7
1–9
10 – 19 12 63.2
20 – 29 3 15.8
30 – 39 2 10.5
40 – Above 1 5.3
5. What are those frequent activities you do with your 1 5.3
friends
Having a conversation / stories 22 44.0
Coal making / Farming 12 24.0
Small business 7 14.0
Drinking 5 10.0
Barangay meetings 3 6.0
Texting 1 2.0
Allinas, Ramir B.
Table 25 presents the attitudes towards friends. 28 or 54.9% of the respondents get assistance
from their friends whenever they have problems and an advice (12 or 33.3%) is what they
received whenever they asked for help.
Table 25
Percentage distribution of attitudes towards friends
Frequency Valid
percent
1. Do you get assistance from your friends when you have a
problems
Yes 28 54.9
No 23 45.1
2. What kind of help you get from your friends
Advice 12 33.3
Financial assistance 11 30.6
Helping 5 13.9
Does not help 7 19.4
Undecided 1 2.8
Media, arts and tradition 67

Table 26 shows that usage of Cellular phones. It appears to be that message texting through
cellular phones are being used occasionally (x-4.03), while telephone calls are almost never
being used (x-4.44).
Table 26
Mean and standard Deviation of usage of cellular phones
Item indicator Mean S.D.
Tell me if you use them and how often
1. Message texting 4.03 1.392

2. Telephone calls 4.44 .890
Grand X : 8.47
S.D. : 2.282
Legend:
Mean range Interpretation
1.00– 1.80 Everyday
1.81 – 2.60 At least once a week
2.61 – 3.40 Once a month
3.41 – 4.20 Occasionally
4.21 – 5.00 Almost never
Allinas, Ramir B.
Table 27 further reveals that 19 out of 73 or 39.6% learn how to use cellular phones all by
themselves. It tends to be that the respondents in Sitio Karahume are planning to use Cellular
phones (34 or 54.0%).
Table 27
Percentage distribution of response
to each question on using a cellular phone
Frequency Valid
percent
1. Who teach you how to use it
Only myself 19 39.6
Parents 2 4.2
Siblings 6 12.5
Close relatives 4 8.3
Wife / Husband 3 6.3
Close peers 14 29.2
2. Do you plan to use a Cellular phones
Yes 34 54.0
No 29 46.0
Table 28 shows that the respondent occasionally use VCD/DVD to watch movies (x-4.15) and 68
listening to music through radio (x-3.55).
Table 28
Mean and standard Deviation of usage
of Audio and audio-visual
Tell me if you use them and how often
1. Watch movies on VCD / DVD 4.15 1.163

2. Listening to music through Radio 3.55 1.616
Grand X : 7.7
S.D. : 2.779
Table 29 shows that 33 out of 73 or 70.2% of the respondents listen to Fm station and 14 or
29.8% are listening to Am station. 18 or 47.4% tend to like listening to love song. More so,
Television programs that are mostly watch is Channel 2 (21 or 42.0%), while 11 or 22.0% are
tuned in Channel 7.
Allinas, Ramir B.
Table 29
Percentage distribution of trends
on Audio and Audio-visual
Frequency Valid
percent
1. What Radio station you are listening to
Am 14 29.8
Fm 33 70.2
2. What type of song are you listening to
Love song 18 47.4
Rock / Alternative 2 5.3
RnB 1 2.6
Mix songs 9 23.7
Old songs 2 5.3
News 3 7.9
Undecided 3 7.9
3. What TV program do you watch
Channel 7 11 22.0
Channel 2 21 42.0
Undecided 18 36.0
Table 30 shows that the respondent in Sitio Karahume almost never used reading books (x-
4.30) and reading magazines (x-4.79).
69
Table 30
of Books and press
Can you tell me how often you use this
1. Reading Books 4.30 1.059

2. Reading Magazines 4.79 .583
Grand X : 9.09
S.D. : 1.642
Table 31 presents the cultural places. Data shows that once a week respondents go and visit the
River (x-2.42), they also visit places like the Cemetery (x-4.19), Forest (x-3.73), and other
Sitio occasionally (x-4.05). However, it seems that they almost never go or visit their hunting
ground (x-4.52).
Allinas, Ramir B.
Table 31
Mean and standard Deviation of visit
on Cultural heritage
Cultural heritage Mean S.D.
Item indicator
Tell me how often you go visit these places
1. Cemetery 4.19 .464
2. Hunting ground 4.52 .648
3. Forest 3.73 1.417
4. Other Sitio 4.05 1.141
5. River 2.42 1.527
Grand X : 18.91
S.D. : 5.197
Table 32 shows the participation on language. The dialect that the respondent most often speak
at home is Tagalog (71 or 98.8%). 56 out of 73 or 85.7% do not know a Dumagat language
and 62 out of 73 or 84.9% almost never tell indigenous stories. It seems to be that no one
taught them a Dumagat language (54 or 85.7%). In light with this, 46 out of 73 or 70.8%
would like to learn a Dumagat language.
70
Table 32
And trends of language
1. What dialect you most often speak at home
Tagalog 71 98.8
Bicolano 1 1.4
2. How often you tell indigenous stories
Everyday 1 1.4
Sometimes 10 13.7
Almost never 62 84.9
3. Do you know a Dumagat language
Yes 17 23.3
No 56 76.7
4. Does someone teach you a Dumagat language
Yes 9 14.3
None 54 85.7
5. Do you like to learn a Dumagat language
Yes 46 70.8
No 19 29.2
Table 33 indicates that respondents almost never participate in playing games with others in
the Sitio (x-4.49) as well as, playing cards (x-4.75) and playing indigenous games (x-4.80).
Allinas, Ramir B.
Table 33
Mean and standard Deviation
of participation on games
Tell me how often you do this
1. Playing games within others in the Sitio 4.49 1.048
2. Playing cards 4.75 .436
3. Playing indigenous games 4.80 .298
Grand X : 14.04
S.D. : 1.782
Table 34 shows the participation on tradition. Respondents at Sitio Karahume reveals that they
almost never participated in activities that will prolong the indigenous culture (x-4.42),
activities such as using indigenous materials (x-4.44), wearing indigenous clothes (4.78),
cooking indigenous dishes (4.48), playing indigenous music (4.85), and joining others in Sitio
during special occasions (x-4.42). More so, they almost never based their decision on their
indigenous outlook (x-4.64).
Table 34
Mean and standard Deviation of
Participation on tradition
71
Tradition Mean S.D.
Item indicator
How often you join the following
1. Activities that will prolong the indigenous culture 4.42 .971
2. Using indigenous materials 4.44 1.190
3. Wearing indigenous clothes 4.78 .449
4. Cooking indigenous dishes 4.48 .959
5. Playing indigenous music 4.85 .544
6. Basing the decision on indigenous outlook 4.64 .752
7. Joining others in the Sitio during special occasions 4.42 .818
Grand X : 32.03
S.D. : 5.683
Table 3S shows that the respondent almost never engaged in dancing (x-4.55), painting (x-
4.81), and in writing poems, songs and stories (x-4.79). However, respondents occasionally
engaged in singing (x-4.03).
Allinas, Ramir B.
Table 35
of Visual Arts
Tell me how often you do this
1. Singing 4.03 1.269
2. Dancing 4.55 .646
3. Writing poems, songs and stories 4.79 .576
4. painting 4.81 .569
Grand X : 18.18
S.D. : 3.06
III. Factors that have significant difference in the level of cultural participation
The succeeding tables show that not all of the independent factors are
significant in the independent samples t-test table. Of the independent variables considered in
this study, only eight (8) variables are statistically significant in the t-test. These are the
Location, Family status and roles, Religion, Community and its facilities, Attitudes towards
friends, Cultural heritage, Media, Arts and tradition.
72
Table 36 shows the independent samples t-test on location, of the independent variables
consider in this study, only four (4) variables enter into the independent samples t-test. These
are the Birthplace, Urban exposure, what they like in the City and Years of stay in the City.
The table also shows that the Birthplace, Urban exposure, what they like in the City and the
Years of stay in the City determines the difference in the levels of cultural participation of the
Dumagat and non-Dumagat on location. The F- distribution of 29.223 (Birthplace), 60.734
(Urban exposure), and 17.794 (What did they like in the City) obtain an exact probability
value of .000 which is consider highly significant on the Levene’s test equality of variances
which means that the equal variance not assumed between Dumagat and non-Dumagat.
However, the F-distribution of .222 (Years of stay in the City) obtain a probability value of
.640, which means that the equal variance assumed between Dumagat and non-Dumagat.
The test statistic of 3.094 (Birthplace) with 38.265 degree of freedom, 2.432 (Urban exposure)
with 27.000 degree of freedom, -2.266 (What they like in the City) with 64.905 degree of
freedom, and 2.566 (Years of stay in the City) with 56 degree of freedom obtain a P-value less
Allinas, Ramir B.
than .05 (See table 36) at an alpha level of .05 which means that there is a significant
difference between the two groups.
Table 36
Independent samples t-test on Location
Levene’s test for equality of
variances t-test for equality of means
Location F Sig. t df Sig. (2-
tailed)
Birthplace Equal variance not 29.223 .000 3.094 38.265 .004
assumed
Urban exposure Equal variance not 60.734 .000 2.432 27.000 .022
assumed
What they like in Equal variance not 17.794 .000 -2.266 64.905 .027
the City assumed
Years of stay in the Equal variance .222 .640 2.566 56 .013
City assumed
Table 37 shows the independent samples t-test on Family status and roles, of the independent
variables consider in this study, only one (1) variable enter into the independent samples t-test.
This is going away from home. 73
The table also shows that going away from home determines the
difference in the levels of cultural participation of the Dumagat and non-Dumagat on family
status and roles. The F- distribution of 35.386 obtain an exact probability value of .000 which
is consider highly significant on the Levene’s test equality of variances which means that the
equal variance not assumed between Dumagat and non-Dumagat. The test statistic of 3.009
with 52.894 degree of freedom obtains a P-value of .004 at an alpha level of .05 which means
that there is a significant difference between the two groups.
Table 37
Independent samples t-test on Family status and roles

Family status and roles F Sig. t df Sig. (2-
tailed)
Going away Equal variance not 35.386 .000 3.009 52.894 .004
from home assumed
Allinas, Ramir B.
Table 38 shows the independent samples t-test on Religion, of the independent variables
consider in this study, only two (2) variables enter into the independent samples t-test. These
are the current religion and attending religious services.
The table also shows that the current religion and attending religious services determines the
difference in the levels of cultural participation of the Dumagat and non-Dumagat on religion.
The F- distribution of 19.093 (Current religion), and 19.882 (Attending religious services),
obtain an exact probability value of .000 which is consider highly significant on the Levene’s
test equality of variances which means that the equal variance not assumed between Dumagat
and non-Dumagat. The test statistic of -2.385 (Current religion) with 61.772 degree of
freedom, -2.189 (Attending religious services) with 63.853 degree of freedom, obtain a P-
value less than .05 (See table 38) at an alpha level of .05 which means that there is a
significant difference between the two groups.
Table 38
Independent samples t-test on Religion

Religion F Sig. t df Sig. (2-
tailed) 74
Current religion Equal variance not 19.093 .000 -2.385 61.772 .020
assumed
Attending religious Equal variance not 19.882 .000 -2.189 63.853 .032
services assumed
Table 39 shows the independent samples t-test on Community and its facilities, of the
independent variables consider in this study, only two (2) variables enter into the independent
samples t-test. These are years of stay in the community and usage of Community River.
The table also shows that the years of stay in the community and usage of Community River
determines the difference in the levels of cultural participation of the Dumagat and non-
Dumagat on religion. The F- distribution of 27.933 (Years of stay in the community), and
25.240 (Usage of community River), obtain an exact probability value of .000 which is
consider highly significant on the Levene’s test equality of variances which means that the
equal variance not assumed between Dumagat and non-Dumagat. The test statistic of -4.443
(Years of stay in the community) with 44.214 degree of freedom, and -2.492 (Usage of
community River) with 65.937degree of freedom, obtain a P-value less than .05 (See table 39)
at an alpha level of .05 which means that there is a significant difference between the two
groups.
Allinas, Ramir B.
Table 39
Independent samples t-test on Community and its facilities

Community and its facilities F Sig. t df Sig. (2-
tailed)
Years of stay in the Equal variance not 27.933 .000 -4.443 44.214 .000***
community assumed
Usage of community Equal variance not 25.240 .000 -2.492 65.937 .015
river assumed
Table 40 shows the independent samples t-test on attitudes towards friends, of the independent
variables consider in this study, only one (1) variable enter into the independent samples t-test.
This is the type of assistance receive from friends.
The table also shows that the type of assistance received from friends determines the difference
in the levels of cultural participation of the Dumagat and non-Dumagat on attitudes towards
friends. The F- distribution of 8.490 obtain a probability value of .005 which is consider
significant on the Levene’s test equality of variances which means that the equal variance not
assumed between Dumagat and non-Dumagat. The test statistic of -3.532 and 47.662 degree 75
of freedom obtain a P-value of .001 at an alpha level of .05 which means that there is a
significant difference between the two groups.
Table 40
Independent samples t-test on Attitudes towards friends

Attitudes towards friends F Sig. t df Sig. (2-
tailed)
Type of Assistance
received from friends Equal variance not 8.490 .005 -3.532 47.662 .001
assumed
Table 41 shows the independent samples t-test on cultural heritage, of the independent
variables consider in this study, only two (2) variables enter into the independent samples t-
test. These are going into the hunting ground and visiting other Sitio.
The table also shows that going into the hunting ground and visiting other Sitio determines the
difference in the levels of cultural participation of the Dumagat and non-Dumagat on cultural
heritage. The F- distribution of .227 (Going into the hunting ground), and .291 (Visiting other
Sitio), obtain a probability value of .635 (Going into the hunting ground), and .592 (Visiting
Allinas, Ramir B.
other Sitio) which are consider on the Levene’s test equality of variances that the variance are
equal between Dumagat and non-Dumagat. The test statistic of -2.318 (Going into the hunting
ground), and -2.283 (Visiting other Sitio), obtain a P-value of .023 (Going into the hunting
ground) and .025 (Visiting other Sitio) with the same 61 degree of freedom is less than .05 at
an alpha level of .05 which means that there is a significant difference between the two
groups.
Table 41
Independent samples t-test Cultural heritage

Participation on Cultural heritage F Sig. t df Sig. (2-
tailed)
Going to the hunting Equal variance .227 .635 -2.318 71 .023
ground assumed
Visiting other Sitio Equal variance .291 .592 -2.283 71 .025
assumed
Table 42 shows the independent samples t-test on media, of the independent variables consider
in this study, only two (2) variables enter into the independent samples t-test. These are
message texting and plan to use a cellular phone. 76
The table also shows that message texting and plans to use a cellular phone determines the
difference in the levels of cultural participation of the Dumagat and non-Dumagat on media.
The F- distribution of 11.895 (Texting), and .208 (Plan to use a cellular phone), obtain a
probability value of .001 (texting) which is consider on the Levene’s test equality of variances
that the variance are not equal between Dumagat and non-Dumagat, more so, the F-
distribution of .650 (Plan to use a cellar phone) is consider on the Levene’s test equality of
variances that the variance are equal between Dumagat and non-Dumagat. The test statistic of
3.717 (Texting) with 62.995 degree of freedom, and 3.000 (Plan to use a cellular phone) with
61 degree of freedom, obtain a P-value of .001 (Texting) and .004 (Plan to use a cellular
phone) which is less than .05 at an alpha level of .05 which means that there is a significant
Table 42
Independent samples t-test on Media

Trends and usage of cellular phones F Sig. t df Sig. (2-
tailed)
Texting Equal variance not 11.895 .001 3.717 62.995 .001
assumed
Allinas, Ramir B.
Plan to use a Equal variance .208 .650 3.000 61 .004

cellular phone assumed
Table 43 shows the independent samples t-test on arts and tradition, of the independent
variables consider in this study, only three (3) variables enter into the independent samples t-
test. These are know a Dumagat language (trends in language), cooking in indigenous way,
singing (Visual arts).
The table also shows that knowing a Dumagat language (trends in language), cooking in
indigenous way, singing (Visual arts) determines the difference in the levels of cultural
participation of the Dumagat and non-Dumagat on arts and tradition. The F- distribution of
21.898 (know a Dumagat language), and 3.877 (cooking in indigenous way), and 6.288
(singing) obtain a probability value of .000 (know a Dumagat language), .053 (cooking in
indigenous way), and .014 (singing) which is consider on the Levene’s test equality of
variances that the variance are not equal between Dumagat and non-Dumagat, The test
statistic of -2.301 (know a Dumagat language) with 46.031 degree of freedom, and -2.066
(cooking in indigenous way) with 40.971 degree of freedom, and 2.408 (singing) with 69.818
degree of freedom obtain a P-less than .05 (see table 43) at an alpha level of .05 which means 77
that there is a significant difference between the two groups.
Table 43
Independent samples t-test on Arts and tradition

Trends in Language F Sig. t df Sig. (2-
tailed)
Do you know a Equal variance not 21.898 .000 -2.301 46.031 .026
Dumagat Language assumed
Trends in cooking indigenous way F Sig. t df Sig. (2-

tailed)
Cooking Equal variance not 3.877 .053 -2.066 40.971 .045
indigenous way assumed
Participation on Visual arts F Sig. t df Sig. (2-

tailed)
Singing Equal variance not 6.288 .014 2.408 69.818 .019
assumed
Allinas, Ramir B.
CHAPTER 5
Summary of findings, conclusions and recommendation
Following the presentation and interpretation and data are the summary of findings,
conclusions, and the corresponding recommendations.
Summary of findings
The treatment of data on the basis of the statement of the problem and the hypotheses
revealed the following salient findings.
1. Of the 73 individual who responded to this study only 9 or 12.1% are 55- years
above of age and 25 – 34 and 35 - 44 years of age, both garnered a frequency of 18 or
24.7%. Majority of the respondents are female 52 or 71.2% and only 21 or 28.8% are
male. Most of these respondents are married (61 or 83.6%) and only 12.3% or 9 out of 78
73 are single.
The frequency of 44 or 60.3% of Non-Dumagats shows greater number in the

community. While the Indigenous people Dumagat only have a frequency of 29 or
39.7%. On the other hand, 67 or 91.8% of the respondents in Sitio Karahume obtained
a formal education and only 6 or 8.2% did not obtained a formal education.
The leading source of the respondent’s livelihood is focused on farming (32 or

47.1%). Followed by 11 or 16.2% on charcoal making (Kaingin) and 8 or 11.8% are
into selling. The average income per household is ranging from P101 – P300 (36 or
56.4%). However, most of the respondents are not satisfied with their income (39 or
60%). The expected daily household income per day in Sitio Karahume is ranging from
P101 to P200 pesos (43 or 68.2%). This can be explained by their livelihood. That they
are mostly concentrated on Farming and Coal making output and it takes time to sell
these products.
Allinas, Ramir B.
51 out of 73 or 79.2% are raised both by their parents and it showed that their
parents have a good relationship with each other (54 – 91.5%). Likewise, they have a
good relationship with both of their father (50 or 84.7%) and mother (54 or 90%). In
line with this, the Father is the one who mostly provides the financial support (37 or
80.4%) and make the important decisions in the household (38 or 77.6%).
The frequency of 32 or 58.2% shows that parents allowed their siblings to go

out with friends and also to attend school (52 or 94.5%). However, Parents do not allow
their siblings to go away from home (36 or 65.5%) and getting married early (35 or
63.6%).
The respondents’ Family members are almost always (x – 4.46) supportive of

each other during difficult times and likewise easier to discuss their personal problems
with people outside the Family (x - 3.33) Because it appears to be that each family
members knows each others’ close friends (x – 4.42). The Family members are
sometimes never selfish (x – 2.78), that they where almost always fair with their
discipline (x - 4.71) that everyone almost always shares responsibility (x – 4.73). This 79
further reveals that the families at Sitio Karahume possess a genuine and deep love for
the family.
The respondents show highly positive self esteem (x – 4.376). The overall
standard deviation of .874 shows homogeneity of their personal assessment. They rate
themselves high on the belief that they are important (x – 4.95). This is followed by the
good behavior that they learned (x – 4.84) then by their good qualities (x – 4.75), that
they are important to their friends (x – 4.63), Content of themselves (x – 4.62), and
that they also believe that they can do what other people can do (x – 4.34). However,
with this highly positive self-esteem they tend not to believe in themselves (x – 3.88)
and that there are times that they think that they have no abilities (x – 3.66).
70 or 97.2% of the respondent thinks that cigarette smoking is harmful to their

health and 47 or 64.4% never tried smoking cigarette because they tend to believe that
it is not good for their health (27 or 56.3%), and thinking that their Parents will also
not approved if they smoke cigarettes 53 or 80.3%.
Allinas, Ramir B.
Those who have tried smoking cigarettes (26 or 35.6%) (See table 7) begins at
age 14 to 18 years old (8 or 66.7%), consuming 6 to 10 stick per day (8 or 61.6%) with
Parents’ approval (11 or 78.6%). The data further reveals that Family members are also
smoking (55 or 77.5%), these are Husband or Wife (22 or 40.0%), Parents (19 or
34.5%), and Brother or Sister (11 or 20.0%). The respondents who tried smoking
cigarettes also tried to stop (9 or 64.3%).
63 or 88.7% of the respondent thinks that, drinking alcoholic beverages are

harmful to their health. 50 out of 73 or 69.4% of the respondents do not intake liquor,
they tend to believe that drinking liquor is not good for their health (63 – 88.7%) and
that their parents would not allow them either (52 - 78.8%).
Those who drink liquor (22 - 30.6%), learned to drink at the age of 15 – 19
years old (10 – 66.7%). parents are not aware of it (59 - 85.5%). However, it further
reveals that family members are also drinking liquor (12 - 75.0%) these are the
Husband or wife (18 – 36.0%), Parents (17 – 34.0%), Brothers or Sisters (7 – 14.0%),
Siblings (6 – 12.0%), and Relatives (2 – 4.0%). More so, 50 or 84.7% of the respondents 80
never had a drinking session with their family member, who is also drinking, this tends
to be why Parents are not aware of it.
2. The distribution of Respondent’s residence at the time of birth. Karahume (31 or

44.3%), Samar (9 or 12.9%), Manila (5 or 6.8%), Montalban (4 or 5.7%), Bicol (3 or
4.3%), and Masbate (3 or 4.3%.). 53 or 74.6% of the respondent are born in these
regions. The respondents move to another place by their own personal choice (15 or
33.3%), and seems to be that their relative are the one who makes the decision to
moved away from their home (20 or 37.7%). 67 out of 73 or 93.1% been into the City
at the age 10 – 19 years old (30 or 57.7%). Because of jobs (39 or 45.3%), vacation /
recreation (29 or 35.8%), and likewise, with its beautiful scenery (20 or 29.9%). That
leads them to stay in years (34 or 58.6%). 36 or 50.7% have lived away from home at
the age of 10 – 19 years old (14 or 43.8%). They seem to move away from home
because of the jobs (15 or 45.5%). 42 out of 73 or 57.5% are house structures made out
of wood and 31 or 42.5% are made out of concrete. Respondents’ close relatives (41 or
64.7%) often rarely visit them (40 or 58.8%).
Allinas, Ramir B.
62 or 84.9% are Catholic, 4 or 5.5% are Iglesia ni Cristo and Born again. They
attend religious services (63 or 87.5%) once a week (30 or 61.9%) even if their parents
did not required them to attend (39 or 56.5%). 73 or 100.0% of the respondents
believed in God and 71 or 97.3% believed that doing good unto others is necessary.
More so, they believe in heaven and hell (69 or 94.5%) and the external life (37 or
50.7%).
The number of years of stay in the community is ranging from 1 – 10 years (32
or 45.7%). With the community facilities like, River (73 or 100.0%), School (65 or
83.3%), Deep well (61 or 83.6%), Electricity (60 or 83.3%), Basketball court (56 or
76.7%), Videoke (45 or 62.5%), and Play ground (36 or 50.0%). Respondent’soften use
the community facilities like River (57 or 80.3%), Electricity (46 or 75.4%), Deep well
(42 or 71.2%), and School (29 or 46.8%) are used frequently. In line with this, the
facilities like Videoke (20 or 42.6%) and Basketball court (22 or 37.9%) are used
sometimes. While the community’s play ground (14 or 38.9%) is never used. 43 out of
73 or 60.6% of the respondent did not participate in activities initiated by the
community leaders. These activities are Barangay programs (16 or 55.2%). It tends to 81
be that the respondents are merely watchers (28 or 45.9%) in the said activity. 41 or
57.7% of the respondents knows that there are existing organizations in the
community, while 30 or 42.3% are not aware of any organization. 25 out of 73 or
58.1% are members of Barangay organization (17 or 85.0%)
27 or 40.9% of the respondents exerted their opinion that, it is still the same
current situation of the community if compared to the past year. Moreover, job (34 or
47.9%) is the first most important problem in the community. While problems on
Electricity maintained at the second (13 or 19.4%) and third place (56 or 76.7%).
52 or 84.9% had a peer group that begins at the age of 10 – 19 years old (46 or
83.6%). At present (39 or 68.4%) respondents have peer group numbering from 1- 9
individual members (18 or 47.4%). 15 or 60.0% male Dumagat and female Dumagat
(15 or 65.2%) with the male non-Dumagat (8 or 40.0%) and female non-Dumagat (12
or 63.2%) all tends to have members numbering from 1 – 9 individuals. Furthermore,
having a conversation and stories (22 or 44.0%) are the frequent activities of the group
whenever they are together. 28 or 54.9% of the respondents get assistance from their
Allinas, Ramir B.
friends whenever they have problems and an advice (12 or 33.3%) is what they
received whenever they asked for help.
It appears to be that message texting through cellular phones are being used
occasionally (x-4.03), while telephone calls are almost never being used (x-4.44). Out
of 73 or 39.6% learn how to use cellular phones all by themselves. It tends to be that
the respondents in Sitio Karahume are planning to use Cellular phones (34 or 54.0%).
The respondent occasionally use VCD/DVD to watch movies (x-4.15) and listening to
music through radio (x-3.55). 33 out of 73 or 70.2% of the respondents listen to Fm
station and 14 or 29.8% are listening to Am station. 18 or 47.4% tend to like listening
to love song. More so, Television programs that are mostly watch is Channel 2 (21 or
42.0%), while 11 or 22.0% are tuned in Channel 7. Respondent in Sitio Karahume
almost never used reading books (x-4.30) and reading magazines (x-4.79).
Once a week respondents go and visit the River (x-2.42), they also visit places
like the Cemetery (x-4.19), Forest (x-3.73), and other Sitio occasionally (x-4.05).
82
However, it seems that they almost never go or visit their hunting ground (x-
4.52). The dialect that the respondent most often speak at home is Tagalog (71 or
98.8%). 56 out of 73 or 85.7% do not know a Dumagat language and 62 out of 73 or
84.9% almost never tell indigenous stories. It seems to be that no one taught them a
Dumagat language (54 or 85.7%). In light with this, 46 out of 73 or 70.8% would like
to learn a Dumagat language. Respondents almost never participate in playing games
with others in the Sitio (x-4.49) as well as, playing cards (x-4.75) and playing
indigenous games (x-4.80). Respondents at Sitio Karahume reveals that they almost
never participated in activities that will prolong the indigenous culture (x-4.42),
activities such as using indigenous materials (x-4.44), wearing indigenous clothes
(4.78), cooking indigenous dishes (4.48), playing indigenous music (4.85), and joining
others in Sitio during special occasions (x-4.42). More so, they almost never based their
decision on their indigenous outlook (x-4.64). The respondent almost never engaged in
dancing (x-4.55), painting (x-4.81), and in writing poems, songs and stories (x-4.79).
However, respondents occasionally engaged in singing (x-4.03).
Allinas, Ramir B.
3. Birthplace, Urban exposure, what they like in the City and the Years of stay in
the City determines the difference in the levels of cultural participation of the Dumagat
and non-Dumagat on location. The F- distribution of 29.223 (Birthplace), 60.734
(Urban exposure), and 17.794 (What did they like in the City) obtain an exact
probability value of .000 which is consider highly significant on the Levene’s test
equality of variances which means that the equal variance not assumed between
Dumagat and non-Dumagat. However, the F-distribution of .222 (Years of stay in the
City) obtain a probability value of .640, which means that the equal variance assumed
between Dumagat and non-Dumagat. The test statistic of 3.094 (Birthplace) with
38.265 degree of freedom, 2.432 (Urban exposure) with 27.000 degree of freedom, -
2.266 (What they like in the City) with 64.905 degree of freedom, and 2.566 (Years of
stay in the City) with 56 degree of freedom obtain a P-value less than .05 (See table 36)
at an alpha level of .05 which means that there is a significant difference between the
two groups.
Going away from home determines the difference in the levels of cultural
participation of the Dumagat and non-Dumagat on family status and roles. The F- 83
distribution of 35.386 obtain an exact probability value of .000 which is consider
highly significant on the Levene’s test equality of variances which means that the equal
variance not assumed between Dumagat and non-Dumagat. The test statistic of 3.009
with 52.894 degree of freedom obtains a P-value of .004 at an alpha level of .05 which
means that there is a significant difference between the two groups.
The current religion and attending religious services determines the

difference in the levels of cultural participation of the Dumagat and non-Dumagat on
religion. The F- distribution of 19.093 (Current religion), and 19.882 (Attending
religious services), obtain an exact probability value of .000 which is consider highly
significant on the Levene’s test equality of variances which means that the equal
variance not assumed between Dumagat and non-Dumagat. The test statistic of -2.385
(Current religion) with 61.772 degree of freedom, -2.189 (Attending religious
services) with 63.853 degree of freedom, obtain a P-value less than .05 (See table 38)
at an alpha level of .05 which means that there is a significant difference between the
two groups.
Allinas, Ramir B.
The years of stay in the community and usage of Community River determines
the difference in the levels of cultural participation of the Dumagat and non-Dumagat
on religion. The F- distribution of 27.933 (Years of stay in the community), and 25.240
(Usage of community River), obtain an exact probability value of .000 which is
consider highly significant on the Levene’s test equality of variances which means that
the equal variance not assumed between Dumagat and non-Dumagat. The test statistic
of -4.443 (Years of stay in the community) with 44.214 degree of freedom, and -2.492
(Usage of community River) with 65.937degree of freedom, obtain a P-value less than
.05 (See table 39) at an alpha level of .05 which means that there is a significant
The type of assistance received from friends determines the difference in the
levels of cultural participation of the Dumagat and non-Dumagat on attitudes towards
friends. The F- distribution of 8.490 obtain a probability value of .005 which is
consider significant on the Levene’s test equality of variances which means that the
equal variance not assumed between Dumagat and non-Dumagat. The test statistic of -
3.532 and 47.662 degree of freedom obtain a P-value of .001 at an alpha level of .05 84
which means that there is a significant difference between the two groups.
Going into the hunting ground and visiting other Sitio determines the
cultural heritage. The F- distribution of .227 (Going into the hunting ground), and .291
(Visiting other Sitio), obtain a probability value of .635 (Going into the hunting
ground), and .592 (Visiting other Sitio) which are consider on the Levene’s test equality
of variances that the variance are equal between Dumagat and non-Dumagat. The test
statistic of -2.318 (Going into the hunting ground), and -2.283 (Visiting other Sitio),
obtain a P-value of .023 (Going into the hunting ground) and .025 (Visiting other Sitio)
with the same 61 degree of freedom is less than .05 at an alpha level of .05 which
Message texting and plans to use a cellular phone determines the difference
in the levels of cultural participation of the Dumagat and non-Dumagat on media. The
F- distribution of 11.895 (Texting), and .208 (Plan to use a cellular phone), obtain a
probability value of .001 (texting) which is consider on the Levene’s test equality of
Allinas, Ramir B.
variances that the variance are not equal between Dumagat and non-Dumagat, more
so, the F-distribution of .650 (Plan to use a cellar phone) is consider on the Levene’s test
equality of variances that the variance are equal between Dumagat and non-Dumagat.
The test statistic of 3.717 (Texting) with 62.995 degree of freedom, and 3.000 (Plan to
use a cellular phone) with 61 degree of freedom, obtain a P-value of .001 (Texting) and
.004 (Plan to use a cellular phone) which is less than .05 at an alpha level of .05 which
Knowing a Dumagat language (trends in language), cooking in

indigenous way, singing (Visual arts) determines the difference in the levels of cultural
participation of the Dumagat and non-Dumagat on arts and tradition. The F-
distribution of 21.898 (know a Dumagat language), and 3.877 (cooking in indigenous
way), and 6.288 (singing) obtain a probability value of .000 (know a Dumagat
language), .053 (cooking in indigenous way), and .014 (singing) which is consider on
the Levene’s test equality of variances that the variance are not equal between Dumagat
and non-Dumagat, The test statistic of -2.301 (know a Dumagat language) with
46.031 degree of freedom, and -2.066 (cooking in indigenous way) with 40.971 85
degree of freedom, and 2.408 (singing) with 69.818 degree of freedom obtain a P-less
than .05 (see table 43) at an alpha level of .05 which means that there is a significant
Conclusions
The findings of this study lead to the following conclusions:
1. Birthplace, Urban exposure, what they like in the City and the Years of stay in the City
determines the difference in the levels of cultural participation of the Dumagat and
non-Dumagat on location.
2. Going away from home determines the difference in the levels of cultural participation
of the Dumagat and non-Dumagat on family status and roles.
3. The current religion and attending religious services determines the difference in the
levels of cultural participation of the Dumagat and non-Dumagat on religion.
Allinas, Ramir B.
4. The years of stay in the community and usage of Community River determines the
religion.
5. The type of assistance received from friends determines the difference in the levels of
cultural participation of the Dumagat and non-Dumagat on attitudes towards friends.
6. Going into the hunting ground and visiting other Sitio determines the difference in the
levels of cultural participation of the Dumagat and non-Dumagat on cultural heritage.
7. Message texting and plans to use a cellular phone determines the difference in the
levels of cultural participation of the Dumagat and non-Dumagat on media.
8. Knowing a Dumagat language (trends in language), cooking in indigenous way,
singing (Visual arts) determines the difference in the levels of cultural participation of
the Dumagat and non-Dumagat on arts and tradition.
The general hypothesis stating that the Birthplace, Urban exposure, what they like in the
City and the years of stay in the City, Going away from home, current religion and attending
religious services, The years of stay in the community and usage of Community River The type
of assistance received from friends, going into the hunting ground and visiting other Sitio.
86
Message texting and plans to use a cellular phone. Knowing a Dumagat language (trends in
language), cooking in indigenous way, and singing (Visual arts) determines the difference in
the level of cultural participation of the Dumagats and non-Dumagats on the deterioration of
Dumagat indigenous culture.
Recommendations
Corresponding to the findings and conclusions are the following recommendations:
1. Encourage exchange programs between ALS, DepEd, CheD, LGU’s, NGO’s and Religious
organization.
2. Encourage more women to participate in community programs or join community
organizations; they will be the key contributor on the community socio-eco-cultural
survival.
3. It is recommended that programs held at Sitio Karahume must have adequate
monitoring and documentation of data.
Allinas, Ramir B.
4. I recommend that further studies be made on the factors that have a significant
difference in the level of cultural participation of Dumagats and non-Dumagats to gain
background knowledge for future studies.
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Levels of Cultural Participation On The Deterioration of The Dumagats' Indeginous Culture in Sitio Karahume City of San Jose Del Monte, Bulacan 2008

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LEVELS OF CULTURAL PARTICIPATION ON THE DETERIORATION OF THE DUMAGATS’ INDEGINOUS CULTURE IN SITIO

KARAHUME CITY OF SAN JOSE DEL MONTE, BULACAN 2008

you participate, your future and your culture survive.

Analysis of the place of culture in the life of an individual or group of

in it. It is to this end that the present study is addressed.

The problem and its background

The 20th century challenges

The compilation of Thomas Headland a widely recognized leading researcher on

A U.S. Army Captain Chain-Gangs Agta for Slave Labor

Land Takeover by a Mining Company

Two Massacres at Agta Camps

Soldiers’ Treatment of Agta Prisoners

The Poisoning of an Agta Camp In 1990

On March 11, 1990, an entire camp group of Agta was accidentally

The Agta Orphanage Program In Cagayan

Change agents--whether government or private, American or Filipino-

Land-Grabbing of Agta Fields

Web chart of community issue

[illustration by the Research network report #4; Upland Philippine

“Philippine indigenous peoples (IP), officially known as indigenous cultural

Government programs on energy development vs. Indigenous families

Ten thousand indigenous people and upland settlers are bound to be

The Laiban, then known as the Kaliwa-Kanan (left-right), refers to the

Today, the Macapagal-Arroyo administration has identified Laiban Dam

However, the Southern Tagalog Environmental Action Movement

Manila-based advocate groups likewise said that the Philippine

Deceptive schemes with militarization

The Task Force Laiban Dam- composed of IP regional organizations,

In addition, the residents complained of being offered “tenure

KABALAT-DUMAGAT was formed by community members from the

Increasing CAFGU recruitment

Meanwhile, Citizens Armed Forces Geographical Unit (CAFGU)

Most villagers however continue to refuse joining the CAFGU believing

Continuing the struggle

Dumagat establishing a new community

The Philippines Reforestation and Environment education with Highland Indigenous

[illustration by the Research network report #4; Upland Philippine

“in those days head-hunters who were accustomed to send messages by

Negritos are also found in northern Bulacan and throughout the

Angat Watershed Reservation (AWR, on-line data)

The early inhabitants of the AWR belong to an indigenous group,

Dumagats inside the AWR reside in eight sitios of the municipalities of

Sitio Inuman has the highest number of Dumagat families followed by

Dumagats live in small bands of 10 to 30 families. Normally, the father is

Of the total Dumagat population, 73.80% is employed while 26.20% is

Tradition and culture

Dumagats also have their own customs and traditions. Marriage

Katutubo directory described that the Dumagats speak a language of

OCAMPO, Camarines Sur – Salvacion Buenaflor, 43, one of the residents

The Dumagats in Sitio Karahume

boom up a connection to a alarming problem in the community on the basis of participation

A DEAD chicken hung on the fence of the Dumagat chieftain Alberto

“Sabi po nila, yung mga nakakaintindi, eh yun po ay isang babala na maaaring

Aware that violence is viewed as a form of aggressive negotiation in

part in a “Marksmanship and Defensive Tactics Orientation Training” given by

Since the Commonwealth period under President Manuel L. Quezon, the

According to San Jose, many of the indigenous settlers who were

Philip Yambao, a representative of the National Commission on

Although the area under the CADT is a collective, communal property,

Ramos recalled how the group of Mayor Pedro Cuerpo of Rodriguez,

Ramos and the other Dumagats are perturbed by a checkpoint set up in

A map from the National Mapping and Resource Information Authority

“Why do they have to make us pay?” asked a Balagbag resident, who