MARITIME COMMERCE, LIVING CONDITIONS AND LITERACY OF SAMA-

BADJAOS IN DAVAO CITY AND ITS INTERVENTION PROGRAM

JED P. ACERO
Abstract

This research aimed to find out the effect of literacy to the maritime commerce
and living conditions among the Sama-Badjaos in Davao City. The effect is limited to
the maritime commerce and its living conditions. Under its living conditions, the effect
include: home condition, social condition, health, leisure and entertainment .On the
literacy includes reading and writing of English alphabet, reading and writing of
numbers, identifying colors, reading and writing time and identifying banknotes.
Qualitative research and case method is employed in this study. The subject of the study
are 10 Sama-Badjaos who are residents of Isla-Verde, Boulevard, Davao City. Data were
gathered from the research-participant themselves through one time interview with the
aid of guide questions and literacy test material to measure the literacy skills of the
subjects under study . Result showed that the literacy skills of the subjects have an effect
to the maritime commerce and living conditions among the Sama-Badjaos in Davao City.
The study recommends the following: (a) An intensive literacy program on reading and
writing and arithmetic; (b) Basic maritime and commerce enhancement program, basic
Philippine fishery code awareness program, basic awareness program on prohibited aqua-
marine resources and its protected areas in the Davao Gulf Area; (c) Government housing
project to the Badjao families ; and (d) Health monitoring program among the Sama-
Badjaos.

Key words: Maritime Commerce, Living Conditions, Literacy, Sama-Badjao

_________________
Jed P. Acero, is a Sta. Ana High School teacher and a visiting professor of the University
Mindanao, Davao City.

Method
This study made use of the qualitative research design particularly the case study
method. Qualitative research seeks to answer questions about “what is happening?” and
“why or how is it happening?” (Shavelson & Towne, 2002). It is a type of scientific
research. In general terms, scientific research consists of an investigation that seeks
answer to question, systematically uses a predefined set of procedures to answer the
produces findings that are applicable beyond the immediate boundaries of the study.
Additionally, it seeks to understand a given research problem or topic from the
perspectives of the local population involves (Markusic, 2008)

A case study is one of the types of qualitative research that involves the
investigation of the case which can be defined as an entity or an object of the study that is
bounded, or separated for research in terms of time, place or some physical boundaries
(Creswell, 2008). In this study, it was conducted in one location; hence there is
homogeneity of respondents in terms of their culture. Further, this tends to address the
problems requiring an exploration in which little is known and a detailed understanding
of significant concept, idea or process being studied. The qualitative approach of the
study is inclined and it sought to understand the participants’ experiences (Lichtman,
2006).

Research Participant
There are 10 research participants in this study with an average age of 40 with 9
males and 1 female. Majority of the respondents have been in Davao City for 20 years
and they came from Zamboanga Peninsula and they claimed that there religion is
Christian specifically born-again.

Research Instrument
The sources of data were from the research participant itself who were under
study. The interview was conducted with a guide questions, observations, and literacy
test of the participants’ reading and writing of English alphabet, numbers, identifying
colors and identifying banknotes which has an effect to the maritime commerce and its
living conditions of the research participants.

Data Gathering Procedure

The following steps were undertaken by the researcher to gather the necessary
data for the study.

A letter request was sent to the Barangay Captain of the Barangay Isla Verde
asking permission to conduct the study and interview among the Badjaos settlers in their
Barangay. There was an endorsement letter from the Dean of the College of Arts and
Sciences-Education and noted by the chair of the Social Science Department of the
University of Mindanao, Davao City in the conduct of the study.

The researcher presented and explained the letter to the research-participant

including the purpose of the study and how the study was done. The respondents were
given time to ask questions about the study. When the research’ respondents were ready,
the conduct of the interview then started.

There were also an observation of the living conditions and its physical conditions
of the subjects under study in order to validate the response of the research-participant
during the conduct of the interview.

Observations took place and it offered an excellent opportunity for the researcher
to see the actual living condition and its literacy skills. The researcher also recorded
observations, took photos and videos that support the observations. This process requires
a certain explanations and cautions in order to build trust and confidence to the subjects
and at the same time observing some ethical issues were considered. At the end, the
respondents allowed themselves to take pictures.
 Content analysis was used in analyzing the data.
The data were the results of the interview using a guide questions which were answered
by the research respondents.

History of Sama-Badjao in Davao City

The Davao Gulf has a water area of 10,500 km² and a total catchment area of
5,132 km² which is derived from the various watersheds of Sarangani, Davao del Norte,
Davao Oriental, Compostela Valley, and Davao City. The average depth of the Gulf is
17 meters and volume of approximately 112x109 m³ (V. Dupra and S.V. Smith). Its
widest point is approximately 160 km while coastline is approximately 520 km.,
reckoned from Calian Point in Davao del Sur to Cape San Agustin in Davao Oriental (or
excluding the coastline from Calian Point to the Municipality of Sarangani). Within the
Gulf are the islands of Samal and Talikud in Davao del Norte, Kopiat in Davao Oriental
and Lunod in Compostela Valley (MSU-Naawan,
1995). http://davaogulfmanagementcouncil.org/enr_1.html
 Sama-badjau were first recorded by European explorers in 1521 by Antonio
Pigafetta of the Magellan-elcano expedition in what is now the present-day Zamboanga
Peninsula. Pigafetta writes that the “people of that island make their dwellings in boats
and do not live otherwise.” The Sama-Bajau refers to several Austronesian ethnic groups
of Maritime Southeast Asia. They have sometimes been called the “Sea Gypsies” or
“Sea Nomads”, terms that have been called used for non-related ethnic groups with
similar traditional lifestyles, such as the Moken of the Burmese-Thai Merguid
Archipelago and the Orang Laut of Southeastern Sumatra and the Riau Islands of
Indonesia.

The origin of the Sama-Badjao is not clear. The Sama originally inhabited the
islands and coastal areas between the island of Mindanao and the Sulu Islands. Evidence
suggests that they began to leave their homeland during the first millennium AD. Most
moved south and westward, establishing themselves along the main Sulu Archipelago,
the Cagayan Sulu Islands, and the eastern Borneo coast. Many believe they came from
Sumatra or the South Sea islands.

The Sama identity derived from the term sama-sama which means togetherness
or collective effort. The Sama people are highly dispersed and scattered in the Sulu
Archipelago. They are geographically diversified owing to their exposure to maritime
activities and fishing. There are five sub-clusters that make up the Sama people. Helping
each other is recognized as norm of the Sama people. Included in the Sama group are the
Badjao known as the sea-gypsies of Sulu Archipelago and Celebes sea. The Badjao
people call themselves Sama Laut. In Malaysia, they are called Orang Laut. All these
descriptions point to them as being boat people. They always move from one island to
another, living in their small boat for weeks or even months without mooring or coming
to town to buy their needs. The Badjao do not establish a permanent community like the
Arab and the Cossacks in Central Asia. They have not able to develop a political
institution that can advance their collective interest of their society. Their social
organizations do not approach even the level of a clan, in a sense, because they have no
recognized community leader. Their social structure is leveled. Rich people or elitism is
completely absent in Badjao society. All of them belong to the poor strata. Family
structure is the only factor that makes the Badjao society possible. Roles and duties are
allocated to every member from the parents down to their children, from the adult to the
young ones. The father acts as leader; the mother is responsible for cooking; children
collect fire woods in the coastal areas, and helps gather sea food and fetch water. As
observed, the whole Badjao family constitutes also the economic unit, which means, all
of them have to work together (sama-sama) for their survival.

Poverty and backwardness are the two basic factors that keep every Badjao family
from sending their children to school. Children are needed at home or must accompany
their parents in search of their daily sustenance. This is the reason the Badjao society
suffers a high illiteracy rate. Less than one percent can read the Qur’an or Roman
alphabet. Their present condition has deteriorated. They are highly exposed to the
oppression of Tausug warlords. They are often exploited in some economic activities.
Minimal reward or compensation is given for their labor, and low price for their
commodities, like lobsters and fish.

The Sama Bangingi are also considered major group within the Sama ethnic
group. Their dialect is just a variation of the Sama language. Geographical distance being
separated from other Sama groups by seas has caused the variation of their dialect from
their mother tongue. But, generally all Sama people understand each other. The Bangingi
have a well-developed social organization comparable to the Tausugs. Back to the
sultanate period each Bangingi community had its own panglima and maharajah as the
highest and influential people in their society. The tip of Zamboanga peninsula, Pilas and
Tungkil island were once dominated and ruled by the Bangingi leaders. They had four
strong Kuta at Zamboanga before the Spaniards occupied it. The latter took several weeks
before they were able to dislodge the Bangingi from their strongholds. The Bangingi
were good sailors. They were the first group in this country to reach Bengal bay and
explore the Indian ocean. They discovered the connection of Sulu sea, the straits of
Malacca and the Indian ocean. Most of the sultanate expeditions to Visayas and Luzon
were commanded by the Bangingi warriors.

The Bangingi unlike the Badjao are highly exposed to the Filipino society and its
institution. Majority of them has studied in the Filipino school, and managed to occupy
key positions in the government. Unfortunately, they failed to build their own institutions
like school, political parties and businesses that are capable of effecting social changes in
the society. There are only individual initiatives. The Bangingi remain far from collective
social progress.

Jama Mapun are another Sama sub-group. They call their dialect as pullun mapun
which is part of the Sama language. The term mapun stands for west. They call
themselves as Jama Mapun because they are situated at the distant west of Sulu. They are
concentrated largely at the Turtle island, Cagayan de Tawi-Tawi an island municipality
located at the border adjacent to Sabah. They are also found in southern Palawan. Like
the Bangingi, the Jama Mapun adopted permanent settlement, hence they have a clear-cut
social organization where the panglima is recognized as top community leader. During
the Sulu sultanate period, Jama Mapun used to be of a military strategic importance to the
sultanate. It used to be the sultanate’s launching base to secure the unquestioning loyalty
of the panglima of Sabah and Palawan.

The Central Sama of the Philippines live on several islands in the Sulu
Archipelago, near the island of Borneo. Their language, Siasi Sama, is similar to Tausug
and other Sama Languages. In general, the term Sama refers to a diverse group of Sama-
Bajau speaking peoples who are scattered from the central Philippines to the eastern
shore of Borneo, and throughout the Indonesian islands.

Sama-Badjaos in Davao City are traditionally from the many island of the Sulu
Archipelago in the Philippines (where they are grouped together with the Moro people),
as well as parts of the coastal areas of Mindanao and northern Borneo. In the last 50
years, many of the Filipino Sama-Bajau have migrated to neighboring Malaysia and the
northern islands of the Philippines. Due to the conflict in Mindanao these Sama-Badjao
from Sulu migrated to Zamboanga Peninsula then to the Davao gulf areas.

Davao has 19, 827 hectares of marine waters that encompass 26 coastal
barangays, comprising about 10% of the toral area of the Davao Gulf. The Davao City
Marine Protected Areas Ordinance of 2007 mandates the establishment of MPAs in the
city to protect and rehabilitate critical habitats, increase fish productivity, enhance
biodiversity and promote eco-tourism and research. Among the declared MPAs in the
city are a 415-hectare (ha) area in Bunawan-Lasang,21 ha in Agdao and 37 ha in Matina
Aplaya.There are is another 20-ha combined area in various parts of the city that are
considered MPAs but are not covered by the ordinance.

Results and Discussion

A. Maritime Commerce

The question begin with, where did you usually go fishing? Majority of them replied
that they went fishing with in the Davao Gulf area. Davao Gulf area includes between the
Davao Bay and the Samal Island and between the Talikud Island and Davao Oriental
area. A respondent said that, “they go to an area where there are fishes and they even
reached as far as Zamboanga Bay.” The interviewees said that most of the time they
went fishing from 4 to 7 in the morning; one said, “it just depends on the weather and his
physical condition.” They went out fishing most with the members of their family, there
were instances, and sometimes their wives would accompany them. “Most of their catch
are Lapu-lapu, Maya-maya, Isda sa Bato, Moro-Moro, Tamban, Matambaka, Danggit
and Kitang.” These Fishes are available in all major markets of Davao City like in
Bankerohan and Agdao Market. They said that, “they have at least 5-10 kilos a day of
fish that they can catch.” Their catch fish are sold direct to the people, although, some
badjao fishermen sold it to a wholesaler or a “comprador”. There are few respondents
said that they sold their catch direct to the market like Lapu-lapu, for to 250.00 pesos ,
Tamban and Matambaka for 80.00, although, at the Market, there were buyers who
bought their fish in “Pakyaw” system.

When asked, what are the signs that it is very good that day to fish? Majority of them
replied that “when there is no moon and it is not windy.” A respondent replied that “It is
also good to fish when the water is not dark or brown due to the heavy rain from the
mountain or from the city since the exit of the water is direct to the Davao bay area”.
According to them, “even when there is typhoon, still, they continue fishing because it is
their means of living. Most of their competitors were their co-Badjaos themselves and
some fishermen in Davao City.

Majority of them said, that, “they have not received any aid from the government.”
Only a few received financial assistance including a banca. Further, majority of them said
that “they are aware of Davao gulf protected areas and aquamarine resources which are
prohibited by law for fishing and other purposes.” They replied further, “ that their main
maritime problem is “when there is no fish and there are only few fish, and also when it
has strong wind, and has a strong wave also.

When asked what kind of support or assistance that they need from the government?
Majority of them answered a motorized banca with gasoline. They answered also some
supply maybe food or whatsoever. Surprisingly, a respondent replied that “they don’t
need any support from the government.”

Living Conditions

A. Home

Majority of the respondents have already their own houses although most of them
live along the shoreline, yet they are comfortable and secured compared when they were
still living in their banca. When they were living in their banca, they can dive between 50
to 100 meters beneath the sea. According to them, they lived in the banca for 4 years and
it is really difficult to live floating on the sea even during night time. The research
respondents have lived in the Isla Verda, a barangay along the Boulevard area with a
maximum of 5 members. A certain interviewee said that “there are 20 members living in
their house. There are respondents that they delivered their babies in their banca and
some were in the houses and hospital also. While they were still living in their banca,
what they were afraid of was the bad weather, that they can not slept during night time
and their children have missed in going to school. The roof of their banca was only a
“trapal” and it can not really sustain especially if the weather is bad or if there is a
typhoon. Further, there are interviewees said that “their banca do not have the roofs.
According to them with their banca, they have reached farther places as far as General
Santos Bay area, Zamboanga, Pantukan, Banay-banay and Lupon. These areas are lying
surrounding the western and northern part of Davao gulf area.

Aside from fishing as their main source of income, majority of them have extra
income of selling shoes, ukay-ukay dress, selling jewelries which are made from pearls
and shells and some sell fake gold and silver such as bracelets, rings, necklace and
watches.

According to them, “their problem in their home conditions, are the waste
materials that are within their surroundings which are coming from the Davao River and
from the main pipe of the main canal and gathered on the Davao river shoreline.” What
they needed support from the government are livelihood, financial aid, medicines
supplies such as rice, money, woods for their houses, and most of them said, that they
want to get away from poverty.

B. Social Conditions
 Majority of the research informants are high school level although in their family,
majority of them have an elementary education and their education is from the support of
the government or through their barangay. There are respondents that they acquire their
basic education through a Learning Bible School as born-again Christian.

They said that some of them are beneficiaries of 4-Ps program of the government
under the DSWD-X1 that they are able to send their children to school although there are
few families said that their children acquire basic education through their “sariling
sikap”.

What is surprising to note, that there are respondents who said that “they do not
want education.” This could be the reason why majority of the Sama-Badjaos belongs to
the poor families as surveyed by the DSWD-X1 on the National Housing Targeting
Program for 2009.

In terms of their waste disposal, they have their garbage can, they throw it in the
water, or they just throw it anywhere. They said, they burn also their garbage and
sometimes they bring it to the barangay hall, where the main garbage bin is located.

The Sama-Badjaos have their religion. Basically, they are Muslim, although
some are converted to Christian or born-again Christian through a missionary. What is
surprising, that no one of the research participant is a catholic, and what is confusing, that
they considered Badjao as their religion. I guessed,this is the effect of low literacy among
Badjao, that they not have basic identification of themselves such as names, birth of
place, age and their religion. Although, this is not the general picture of what a Badjao is?
But this represent a few Badjao in Davao City, Which maybe could be true in the entire
population of Sama-Badjao in Davao City same thing to Sama-Badjao in the Zamboanga
peninsula and the the Sulu-sea.
When it comes to Badjaos with disabilities, they said that “they have a member of
their family that can not walk.” From ten interviewees, one was charged of theft.
Generally, Badjao are peace loving people that they just want to sing and dance, and go
fishing and roam around the city for extra income with stuffs sold to the public or some
mendicancy. What they need in their social conditions are houses, banca, education and
everything for them to live.

B. Health, Leisure and Recreation

Half of the research’ subjects said that they were visited by the Barangay Health
Workers and the others were not being visited by a BHWs. This is maybe because that
during the BHW’s visit in their area, they could be somewhere else in the city or maybe
they were in the Davao gulf for some fishing activities. When somebody is sick in their
family, most of the research-participant said, “that they just self-medicate and sometimes,
there are cases,” they said “that it just cured the natural way.” Although there are few
research-subject said that they went to their Barangay Health Workers (BHW) for some
serious illness and asking for some medicines. Basically the Barangay health Center
through the BHWs provide medicine for cough, vitamin c, fever, anti-TB medicine, for
filiarasis and medicines for deworming including vaccination of their children. This
only shows that the government is extending health care to the Badjao families in Davao
City. When asked how many times in one year they have a fever? Most of the
respondents said that “they have an average of 3 fever in a year.” This data would mean
that they are very healthy. It is maybe because of their daily activities that they are a
mobile people. They are maybe at the sea or maybe strolling down the city and at the
same, they are earning a living. All of the interviewees said that “their health is very
important and they want to stay very healthy.”
In terms of their leisure and recreation most of them said that they loved to dance
and sing and they like to roam around the city. Half of the research-participants have
cellular phone, but there is one who has a cellular phone with a camera. This only shows
that even the Badjao in Davao City, are trying to adapt the general patterned of societal
behavior where these Sama-Badjaos belongs.

Most of the research’s respondents said, that “they need more medicine, clothes,
rice, food, more feeding program, relief goods and these are their dreams in their lives.”

111-Diagnostic Test

The literacy ability of the research-participants varies from one another. Out of 10
respondents, three of them can read and write English alphabet. One can read 21
alphabets out 26 letters and can write only 5 letters, one can read 10 alphabets and can
write also the said letters and one can not read the 26 letters and can write these letters.
This would only mean that there are at least only 3 out 10 respondents be able to read and
write the English Alphabet. This indicates a low literacy among the Sama-Badjaos in
Davao City. This could be the effect of low maritime skill and knowledge and low living
conditions.
In terms of numbers, majority of the respondents be able to read and write number
from number 1 to ten respectively. This only proves that the Sama-Badjaos in Davao
City are engaged in commerce and trade such as fishing and selling any kind stuffs from
ukay-ukay to jewelries.

But what is unusual, that majority of the Sama-Badjaos although they can read
and write number, yet out of ten research-participant, there is only one who can read and
write the time on the clock, although one can read the clock but still unable to write the
time. This only means that they do not mind about the time. This result is inconsistent
with respondents’ test on counting number because most of the respondents can write and
read numbers.
Out of ten Badjaos there were only 4 who can identify the three colors of blue, red
and yellow. Others research-participants were able to identify 2 colors and 1 color and
the rest failed to identify the three colors.

In identifying bank notes between 100PHP and 200PHP, of the ten research-
participants, one failed to identify the banknotes. This means, that majority of the Sama-
Badjaos people could count and identify bank notes and money. It is because that after
their fishing activity they sell their catch fish to the market and they really believe that it
is very important that they need to learn the skill in identifying and counting the money,
otherwise, their ten kilos of fish could just be one dozen of eggs.

Conclusion

The low literacy of the research-participants has an effect to their maritime skills
and living conditions. Their ability to read and write letters and numbers respectively
contributes to their low maritime skills and their living conditions.

In general, their poor literacy in letters, identifying time using a clock and
identifying colors greatly affect their daily activities as seafarers; although they are very
good in counting numbers, yet they still belong to the indigenous’ people as the poor
families in Davao City and in the entire Region X1.

Recommendations
Based on the result of the study, the following are recommended by the
researcher:
(a) An intensive literacy program on reading and writing and arithmetic.
(b) Basic Maritime and commerce enhancement program.
(c) Basic Philippine fishery code awareness program.
(d) Basic awareness program on prohibited aqua-marine
resources and and its protected areas in the Davao Gulf area.
(e) Government housing project to the Badjao families; and
(f) Health and sanitation program.

Community- Based Intervention Program for the Sama-Badjao

A. Family Care and Community Development Initiatives, Inc. is a non-profit

organization and a community development arm of Vineyard Christian Fellowship
Davao. Started in 2001 and formally established in 2012, the organization is staffed by a
group of proactive people who are convinced that community development requires
community members who are being capacitated to improve not only their own well-being
(economic, social, environmental and cultural) but also the people around them and that
equitable efforts should be exerted among the vulnerable and indigenous people groups.
Family Care and Community Development Initiatives envisions to rebuild communities
and transform lives of the people particularly the vulnerable groups in the community by
providing them opportunities to live well and capacitate them to become architects of
opportunities for others and catalyst for peace and transformation in the community.
Family Care and Community Development Initiative’s Mission statement outlines our
fundamental purpose and role in bringing its Vision to life.
Our mission is to facilitate positive change in the lives of the people especially the
women and children special needs, persons with disabilities, tribal minority groups,
marginalized low-income members of the community and the youth and children in
conflict with the law.

On August 2, 2015, Sunday, while the family attended their church worship
service, they didn’t know that a big wave was causing destruction to their boat and
house. When they came back home from church, Bensar was saddened to see his boat
scattered in many pieces. His fishing net was also destroyed.
Even after losing their home and fishing boat to the strong waves due to the monsoon
winds during the month of August, Bensar and Apipa did not lose hope. They remained
to be a strong family helping each other to make it through the monsoon season until they
are able to rebuild again.

Bensar, a Badjao family man, was born and raised in Zamboanga City. Bensar has never
attended school and did not learn to read or write. When asked about how old he was, he
just shrugged his shoulder and smiled. When he was a teenager, his family moved to a
Badjao community in Cotabato. It was there that he met and married Apipa, a Badjao
young lady. The couple lived in the island and begot 4 children. Bensar supports his
family as a fisherman.

On the other hand, Bensar’s wife, Apipa, together with their older daughters
helped each other at selling ukay-ukay clothes in Agdao, Uyanguren and along Boulevard
Street. They earn between P150-200 each day. The youngest daughter, Monera, rarely
helps in selling clothes because the family encourages her to go to school. Monera is a
beneficiary of the comprehensive educational program known as Badjao RHEMA Project
of Family Care and Community Development Initiatives (FCCDI).

Family Care and Community Development Initiatives provide an opportunity to

this marginalized people to help them reach the transformation they hope to achieve. The
BRIDGE and RHEMA Projects are platforms primarily focused on providing
opportunities for the Badjao parents to improve their entrepreneurial skills, and
opportunity for the Badjao children to get an education, as well as addressing other
factors such as civil registration, health needs, etc. We envision that these projects will
eventually put an end to the cycle of poverty among the Badjaos and will pave the way
towards holistic community transformation
 The Isle of Hope Clinic has been providing health and various welfare services
for the people of Isla Verde for at least 13 years now. Through the help of a funding
agency, FCCDI has started constructing a 2-storey health facility in February 2014 to
house the various clinic activities as well as provide better accommodation to the live-in
volunteer staff. The buildings’ structural and architectural aspects are already completed
and electrical and plumbing works are nearly done. We are still raising our cost share for
this project which will provide for the finishing works.

The clinic has been and continues to be a venue to bless people through
addressing their basic health needs as well as providing education to help improve the
people’s health and nutrition practices. Even when it is not yet fully completed, clinic
activities continue to operate to serve the community people.

The clinic has been and continues to be a venue to bless people through
addressing their basic health needs as well as providing education to help improve the
people’s health and nutrition practices. Even when it is not yet fully completed, clinic
activities continue to operate to serve the community people.
B. Badjao Association of Matina Aplaya

Another new thing in the community is that they have organized themselves in an
organization – The Badjao Association of Matina Aplaya. The purpose of the
organization is to establish a long-term livelihood for the community, either on fishing or
selling of clothes and pearls. For example, the members of the organization will be able
to borrow money for a small cost. They are also planning to build a local school: “If the
children can learn how to read and write in their own language, they will be able to attend
the regular Philippine school”, Lolita, one of the community leaders, said. In the
beginning of January I am heading back to Malaysia – and from there I will go to
Sulawesi, Indonesia, where I will live with the Bajo, another Sama Dilaut group, who
have been separated from their relatives in Malaysia and Philippines for almost 200
years. In Sulawesi I will visit the isolated village Lasolo – one of the places where their
might still be boat-dwelling Sama people outside of Borneo.

References

Creswell, J.W. (2008). An educational research planning, conducting and evaluating

quantitative and qualitative research (3rd Ed.) New Jerseyu, Pearson Education, Inc.

Lichtman, M. (2006). Qualitative research in education. A user’s guide. California. Sage

Publications, Inc.

Markusic, M. (2009). Qualitative research methods in special education. Retrieved from

http://www.brightub.com/education/special/articiles/aspx.Accessed: March 10, 2012.

Region X1 Profile of the Poor, DSWD-X1,July 01, 2011

Shavelson, R.J., & Towne, L. (Eds.). (2002). Scientific research in education.

Washington, DC: National Research Council. National Academy Press.

Coleen Jose.https://www. Rappler.com

https://joshuaproject.net/people_groups
https://en.wikipedia.org/wiki/Sama-Bajau_peoples

Family Care and Community Development Initiatives

DIAGNOSTIC TEST SAMPLE

A. Reading and writing alphabet

B. Reading and Writing Number
C. Reading and Writing Time Using a Clock.
D. Identifying Colors
E. Identifying Bank Notes
Test Number 1: Alphabet

Score Reading______Writing_________

Sample Test Number 2: Identifying Numbers

 Score: Reading______Writing________

Sample Test Number 3: Clock Reading

Score:______Reading______Writing

Oras:_________________

Buntag:AM_______________

Hapon/gabii:PM______________

Sample Test Number 4: Identifying Color

Score;_____________
Sample Test Number 5: Identifying Bank Notes/ Paper Money

.A.

Amount_____________

B.
Amount__________