THE PROBLEM

Chapter 1

THE PROBLEM

Introduction

At present, Bukidnon culture and traditions attract a lot of individuals not

only in Bukidnon but also in the nearby provinces. Bukidnon is known for its

distinctive seven major indigenous people groups namely: Bukidnon, Higaonon,

Manobo, Matigsalug, Talaandig, Tigwahanon, and Umayamnun. Bukidnon is one

of the provinces in northern Mindanao with a rich cultural heritage well looked

after by the people with the local and provincial government. Their customs,

traditions, dances, and traditional games are part of their daily lifestyle. Culture

refers to everything that is formed socially. And it is very certain to each ethnic

group to preserve it for the future generation. Since these cultures and traditions

make them who they are. Alas, the upgrading and changing world, like the

advancement of knowledge, and patronizing new things threaten the uniqueness

and importance of traditional customs and traditions. For this reason, this

ethnographic study will document indigenous knowledge and ethnic practices,

particularly the culture and tradition encompassing the indigenous games of the

Higaonons, one of the seven indigenous groups of Bukidnon, in the municipality

of Impasugong.

Indigenous games in the Philippines were incorporated into physical

activities, occupations, and religious ceremonies during the pre-colonial period.

Early Filipino cultural practices were enriched by animal mimicry and the levity of

everyday life that these were reflected in the games that people play during the
2

period. In the long run, Philippine indigenous games came to represent the

culture and values of the Filipinos. With the colonization of the Spaniards,

Americans, and Japanese, indigenous and contemporary games appeared as

hybrids of foreign influences, creating ambiguity. With the introduction of

electronic and digital devices, interest in the Philippine indigenous games started

to decline.

The Philippine Congress has recognized the importance of these

indigenous games in maintaining the traditional, cultural, geographic, and ethnic

identities of the different indigenous groups in all parts of the country. The 17th

Congress has approved House Bill (HB) 3860, the proposed “Philippine

Indigenous Games Preservation Act of 2017,” which aims to ensure the

preservation of the country’s indigenous games that are integral to the national

history and heritage. The HB 3860 calls for indigenous games to be part of the

basic education curriculum. Since the Philippines is abundant with cultural

traditions and customs, specifically here in Bukidnon. As mentioned in Agustin

(2020), indigenous games not only represents the culture of Filipinos but also the

values toward wellness. Exploring and adopting the indigenous games revive

interest not only to the member of the certain ethnic group but, all of

In a study (Kiran & Knights, 2010), Traditional Indigenous Games (TIG)

improves the level of physical fitness of a person depending on its intensity and

duration. The authors mentioned that enhancing the indigenous cultural

geographies of an existing TIG impacts indigenous cultural connectedness. As

mentioned in Ferreira and Beatriz (2014), in the 16th century, missionaries and
3

voyagers defined how indigenous games are being part of sanctified ceremonials

and rituals that involve tension and excitement.

This ethnographic study aims to explore and document the indigenous

and cultural knowledge’s to support Higaonon ethnic group in Mintapod,

Impasugong, Bukidnon to value more their cultural heritage especially the young

ones. Particularly in cooperative indigenous games that played a very significant

part in their day-to-day living. Bukidnon is known for having this unique culture,

dances, games, rituals, songs, and traditions that play significant role of their

lives. The youth of barangay Hagpa, Sitio Mintapod, Impasugong, Bukidnon are

the research informants. Coming up with a comprehensive document copy of

these indigenous or traditional games of cultural groups is significant, this is to

vocally pass it from generation to generation and to surely continue the

preservation of what descendants inherited to the community.  

Conceptual Framework

This study assumes that a suitable ethnographical procedure is useful to

guide the researcher through the process. Hence, the framework of this study will

be based on the ethnographic research cycle (Saad & Campbell 2012) structure

which begins from selecting a site, collecting data, recording data, analyzing

data, and writing ethnography.

According to Austin (2011), one of the processes in starting an

ethnographic study is to select an area that will provide a relevant idea to the

research questions. Ethnographers select one specific area, classify the setting

(i.e., public or private), ensure awareness of the area (i.e., language, political
4

structures, economy, the people, etc.), examine the safety of the area, and lastly,

consider ethical responsibilities as a stranger (i.e., respecting what they have and

who they are). Additionally, ethnographers select a single location of the

research depending on the research questions (Neyland, 2007).

When ethnographer becomes oriented to the location they selected, the

next step is collecting the data. Data collection is one of the significant

characteristics of an ethnographic study (Goldman et al., 2013). Data collecting

can be done through observation in which allows the data collected suit, and

useful to the location selected (Trimmer & Wood, 2016). In ethnography,

participant observation is the central method in which ethnographers spend a

period in a certain social group to collect the needed data. This includes

observing individuals or groups of individuals, structured interviews, documentary

analysis, and using field notes. In collecting data, surveys and research

questions are primary.

Next to collecting data is recording the data. Since ethnographic research

is generally qualitative research, the interview is a common process. The

collected data thru interviews can be recorded through field notes, pictures,

videos, and audio recording (Tessier, 2012), Collecting and recording data have

similarities. To put things in perspective, collecting data is the observation of a

certain group or group of individuals, while recording data refers to the different

ways of documenting data such as taking field notes, taking pictures, or

recording a video/audio. As stated in Iino (1998), taking pictures and recording

videos/audio is useful to the ethnographer to enable and completely understand

5

the sociolinguistic idea of the interaction. In addition, to overcome difficulty in

recording and collecting data at the same time, carrying a notepad for jotting and

recording the observation can lessen the recall problems (Sangasubana, 2011),.

When researchers want to recall ideas that they did not fully understand during

the interview or observation process, they can always refer to the entries in the

field notes. Also, researchers may replay or re-watch recorded videos.

The next step in the ethnographic research cycle is analyzing the data.

The data collected and recorded do not tell a story itself. Analyzing the data put

the work together to conclude and provide a context on what they set in their

study. There are some strategies in analyzing ethnographic data including coding

for descriptive labels, grouping collected data by category or putting labels for

organization, and differentiating outlines for identification (Roper & Shapira,

2000; Sangasubana, 2011). In addition, the authors suggested sorting patterns

into smaller sets will group ideas similar concepts and identifying outliers when

instances that do not fit the results arise. This situation must be kept at different

stages in the research. Next is generalizing the constructs and theories, always

review existing literature, so findings make sense, find theories that support your

results. And the last strategy is memoing with reflective remarks, this helps the

ethnographer to track or keep their expectations, preferences, and beliefs thru

the entire research procedure. According to Burnard, et al. (2008) data analysis

in qualitative research like ethnography often starts during or after there is data

already collected.
6

The last step is writing the ethnography, the challenge of ethnography is

both completing the process and the report itself or the written form, rather than a

traditional research report. According to Goodall (2000), conducting ethnography

is challenging to study even if there are a lot of samples you can find, or even the

researcher spends most their time writing and editing it. Writing the ethnography

is different from writing journals or articles. As mentioned in Bell (2017), in writing

basic ethnography, there are five essentials steps needed: 1.) Thesis, this

organizes and integrates the study in one major idea, assist the reader to

determine the significance of culture in the study. 2.) Reviewing Literature assist

the researcher to gather connected data to have a specific knowledge of the

significance of the study. 3.) Data collection produce the data you wanted to

measure or collect and came up with the same result no matter how many times

you administer the test of the research design. 4.) Data analysis provides the

meaning of the data you collected by interpreting it. 5.) Reflexivity lessens any

type of bias that the reader assumes like your personal venture in the study and

clears the misunderstandings.

Figure 1 displays the graphic illustration of this study. Starting from

selecting a site, the researcher selects one specific place in Bukidnon on which

the study will focus, followed by collecting data, the researcher will collect certain

data to its research questions. After, the researcher will analyse the data

collected and recorded from the participants of the study. Lastly, writing the

ethnography research will organize and connect all the data collected, recorded,

and analysed from the participant’s response. Furthermore, this study will
7

document the culture and indigenous knowledge specifically the cooperative

games of Higaonon Ethic Group in Impasugong, Bukidnon using interviews,

observation, and focus group discussion.

8

Figure 1. Process Flow of the Ethnographic Study (Saad & Campbell, 2012)

Selecting the site

Collecting data

Recording

Analyzing the data

Writing the ethnography

9

Statement of the Problem

This study intends to ascertain the indigenous games of the Higaonon

ethnic community in Impasugong, Bukidnon. Specially, to answer the succeeding

questions:

1. What is the demographic profile of the selected site of the study?

2. What cooperative indigenous games are organized and practiced by the

youth?

3. How are the cooperative indigenous games played?

4. How do the cooperative indigenous games relate to the culture and

traditions of the ethnic community?

Significance of the Study

The entities that will benefit from this study are the Higaonon Indigenous

People of Impasugong Bukidnon, the society of Impasugong, Bukidnon, the

National Commission on Indigenous People (NCIP), Department of Tourism

(DOT), Department of Education (DepEd), and Local Government Unit (LGU) of

Impasugong Bukidnon. This will showcase the different cooperative games being

played of the youth in Bukidnon, and how it plays important role in their daily

lives. It will also serve as the basis for how the Higaonon tribe in Impasugong

preserve and promote their cultures and traditions.

For the Higaonon Indigenous community, this study will help them

document and share to the public their cultural knowledge presented as a paper

on the different cooperative games that they used to play. This will not just only

promote cultural awareness and cultural sensitivity within their society but also to
10

the people outside the community. For the society of Impasugong, Bukidnon this

gives them an idea of what are the different indigenous games does the

Higaonon has, and they will be aware of its value and significance to the

Higaonon Community in Impasugong. For the National Commission on

Indigenous People (NCIP), this will give them more thoughts for the local group

in Impasugong, Bukidnon to propose a platform that aims cultural preservation,

protection, and improvement on their ethnic identity. Also, NCIP can use this

study to plan a program together with the different dates of Indigenous people in

Bukidnon to organize a competition of the different events. For the Department of

Tourism (DOT), this study will help the Higaonon Ethnic group in Bukidnon to

boost their eco-tourism. This will strongly contribute to the economy for

sustainable improvement of the indigenous groups especially the indigenous

people of Impasugong, Bukidnon. For the Department of Education (DepEd), this

study may give the idea to include these different indigenous games as part of

the curriculum so children will be enlightened about the value and importance of

culture and traditions of the Higaonon Ethnic group and to promote the existence

of indigenous culture and tradition. And in the Local Government Unit (LGU), this

study will produce a documented report on the different cooperative games of the

Higaonon Tribe in Impasugong Bukidnon. The local government unit may be

enlightened on this ethnographic study to give more importance, discover flexible

opportunities and developments that will contribute abundant effect to the

Higaonons in Impasugong, Bukidnon. They will take the opportunity for creating

concrete documentation of their cultural heritage published and presented as a

11

paper. This will not just only promote cultural awareness and cultural sensitivity

within their society but also to the people outside the community.

Scope and Delimitation of the Study

The study will be enclosed to the group of Higaonon Ethnic Group in

Impasugong, Bukidnon. Data will be accomplished using interviews, planning,

and observations. To make it reliable, the information collected like interviews

and focused group discussions will be conducted only with the elders (datu) and

the youth in the community. And a ritual that is asking permission, guidance to

the (magbabaya), and a sign of respect to the community is included. This study

will also discuss the different cooperatives games in Impasugong, Bukidnon like

the Sagakad, (need to identify more cooperative games). This study is

conducted in Sitio Mintapod, Hagpa, Impasugong, Bukdinon since this barangay

is the tribal capital of Impasugong, Bukidon. The participants who are involved in

this research are the Higaonon youth in the said community both female and

male, student or out of school youth, married or single at 15-20 years of age. The

researcher will stay in the location selected for 5 days to immerse and observe

the focused group, the researcher will also collect the data using interviews,

questionnaires or surveys, observation, video/audio recording, and taking

pictures. And the data gathering will take place on the third week of November

2021.

Limitation of the Study

Due to the current situation, the result of the study is limited. The conduct

of the researcher’s study was affected because there are government health
12

protocols implemented nationwide that limits researcher to investigate further

about the culture, traditions and games of Higaonon ethnic group in Impasugong,

Bukidnon. The cooperative games that are not included in this study are

Sagakad, Dakup Baboy, and Higad sa Bukid. Also the Sitio Cabagtukan and

Pulahon of Hagpa Impasugong, Bukidnon are not included in the said study

since investigator focus on one specific site. Also, children and elders are not

included in the research participants since due to the health protocol and it might

be too dangerous if they participate in the said study.

This study limits to the data provided by the informant and observe the

procedures that took place during the conduct of the study. For the purpose that

the local group protects the privacy and conservation of their cultural heritage

and traditional practices that is appropriate merely for them.

Definition of Terms

To make this study more complete, the following terms were define

conceptually and operationally:

Indigenous games. It refers to leisure activities that are initiated within a

certain ethnic group, civic or societies that has important part of their beliefs and

tradition. It is different from typical games and sports that generation has right

now. It has no guidelines, and it is determined according to the local’s participant

custom (Ndiko 2018). In this study, they are the specific data to be discussed and

focused.

Indigenous People. This term refers to descendants and experts of the

unique beliefs, and methods of connecting to the individuals and environment

13

(UN, n.d) .They are distinct cultural and social groups that also share a common

bond with the lands and natural resources that they rely on (The world book

2021). Most of their social, cultural, economic, and political traits differ from the

leading societies. In this study, they are the respondents, and they are dwellers

in Impasugong, Bukidnon.

Higaonon Ethnic Group. This term refers to the one who mostly lived in

northern and southern region of Mindanao, described as “people living in the

mountains” and “people of wilderness”, higa means (to live or reside), goan

(mountain), and onon (people). Among other cultural groups, their culture

describe as one of peace for solving internal conflict. They have a lot of ritual

practice like tampudas hu Balagun (“treaty of the green vine branch”); meaning

cutting the vine and symbolically, cutting disputes between ethnic groups. The

Bunkatol Ha Bulawan Daw Nang Ka Tasa ha Lana (“Treasured Unity of Love and

Peace”) that is a code of manner they devotedly follow, a holy connection that

bonds their community (Ethnic groups of the Philippines 2021). In this study,

Higaono Ethnic Group are the focus respondents, they will provide the data

needed for this study, and they are the locals being interviewed, and observed.

Bukidnon. This term refers to the province where Impasugong is located,

the selected locale of this ethnographic study.

Impasugong. This term refers to the specific municipality where the

location of the study being conducted.

14

2 REVIEW OF RELATED LITERATURE AND STUDIES

Chapter 2

REVIEW OF RELATED LITERATURE AND STUDIES

This chapter includes ideas, journals or existing studies, and literature

describing this ethnographic research. Those included in this chapter will help

explain the information that is appropriate and related to the said study.

DEMOGRAPHIC PROFILE OF INDIGENOUS PEOPLES

The NCIP estimated that there are twelve million to fifteen million

Indigenous people in the Philippines in the year 1998 (Hall & Patrinos, 2012).

However, because NCIP estimates were based on an unofficial count, the

National Statistics Office's most recent survey, conducted in 1995, must also be

consulted. Two sources are linked, and it shows that indigenous population

surpasses 20% of the nationwide total. The government may have excluded

groups or individuals from being considered indigenous because they did not

meet the technical definition of the term. The actual indigenous population could

be much more significant in number. According to the NCIP, most indigenous

peoples (61%) live in Mindanao, while a third (33%) live in Luzon.

Furthermore, Benmamoun, Montrul, and Polinskythe (2013) mentioned

that the Summer Institute of Linguistics14 assessed that there are 171 different

languages in the said country. There are 168 living languages and three extinct

languages among these. The same numbers are also used to represent the

various cultural entities that speak these languages. The Philippines was divided

into seven ethnographic areas for representation in the NCIP, as determined by

IPRA: Region I and CAR, Region II, the rest of Luzon (Regions III, IV, and V),
15

Island groups (Regions IV, VI, VII, and VIII), Northern and Western Mindanao

(Regions IX - Zamboanga Peninsula and X Northern Mindanao, Southern and

Eastern Mindanao (Regions XI - Davao Region and XIII Southern.

MINDANAO'S HIGAONON 'LUMAD'

Lumad means 'grown to a place’. This word alludes to the 18 Non-Moro

Indigenous people groups just as the climate. Networks in Mindanao were

persuasively migrated to the most remote pieces of the nation because of

colonization (Knack, 2013). They additionally incorporated the Higaonon

Indigenous Nation, which has 200-300,000 individuals living fundamentally in

Agusan del Sur, Agusan del Norte, Misamis Oriental, Bukidnon, Lanao del Norte,

and Camiguin. From one perspective, the Lumad of Mindanao figured out how to

save and secure their own lives prior to being involved. They clutched their

common points of view on the land and their helpful work trades, shared

customs, moves, melodies, and old stories. They were passionate to their own

God. Then again, their animistic love would not have made due assuming Islam

had not taken a harmless and non-scaring approach. The non-Islamization of the

Tiruray and Manobo, who shared normal limits and were rare exchange with the

more socially firm Muslim Maguindanao, is a well-known illustration of this

(Ragandang III and Ponce, 2019).

The term 'Higaonon' refers to a vast and diversified people that live now in

northern Mindanao's forested interior plains and mountains, which encompass

the modern provinces of Misamis Oriental, Agusan del Norte, Agusan del Sur,

and Bukidnon (Boquet, 2017). They call themselves 'Higaonon,' but they are also
16

known by other titles that refer to their geographical location—the hinterland, the

mountains—to outsiders. They are known as the 'Bukidnon' in Bukidnon

province, a Cebuano phrase that means mountain people.' As a result, according

to Paredes (2019), they can be separated linguistically, culturally, historically,

and genealogically from other Filipinos in northern Mindanao who are relatively

recent newcomers, with the majority of them arriving after World War II. For this

reason, they, along with other non-Muslim groups, are called the indigenous

peoples or Lumad (born from the earth) of Mindanao. Moreover, Paredes (2018)

added that ethnic groups indigenous to Mindanao that adopted Islam are

generally referred to by the Spanish term Moro ('Moor'). Higaonons, then again,

alludes to the pilgrims who control the locale as Dumagat ('seaside inhabitant').

In view of perceptions made when the new century rolled over, the Higaonon way

of life rotated around moving development, enhanced by fishing, the hunting of

wild game, and scrounging for backwoods roots, grubs, and edible plants (Lorca,

2011). Many households harvested rattan and other forest products, and some

grew such crops as corn and hemp to sell for cash. With some exceptions in

Bukidnon, settlements were generally isolated and limited to a few households

that shifted locations after one or two planting seasons to new fields within a

designated area of the forest. Because of the annual movement of habitation,

dwellings were not built to last, and Higaonon were very mobile people in general

(Hagen & Minter, 2020). Political organization revolved around one or more data

(community political leaders) who served judicial, military, ceremonial, and other
17

functions (Acabo, 2020). This is also how elderly Higaonons today describe and

idealize their traditional culture.

HIGAONON CULTURE

The Higaonon clan's way of life is best depicted as a culture of harmony;

to determine inward contentions or settle quarrels with other ethnic gatherings,

the clans practice an old custom known as tampudas hu Balogun, or the deal of

the green plant branch, which is a representative and customary cutting of the

plant. Although most of this ethnic group's members have become Christians, the

older generation still tells stories about their traditional and indigenous religion.

After baptism, the Higaonon are entitled to preserve two names: a Christian

name and a Higaonon name. (Cajetas-Saranza, 2016).

Furthermore, the Higaonon people adhere to the customs guidelines of

Bunkatol Ha Bulawan Daw Nang Ka Tasa ha Lana, which translates to "loved

oneness of peace." In truth, the profound connection that ties the whole

Higaonon clan is a set of principles. For decades, the Higaonon people have

fought valiantly for tribal freedom, cultural integrity, and self-determination. The

Higaonon have preserved the skills and knowledge necessary to safeguard their

forested highlands (Olowa, Torres, Aranico & Demayo, 2012). They must protect

their Ancestral Domain and forest home from loggers who have been cutting their

way into the woodland homeland for more than sixty years.

TYPES OF HIGAONON
18

As per Hirai (2015), the Higaonon can be separated into three gatherings:

the individuals who are as yet in the semi-crude collective stage and live in the

timberland; the people who have been absorbed into the non-Higaonon greater

part and live on the edges of the woods; and the people who are in the middle of

Categories 1 and 2 and are going through the decision of being acclimatized to

either Category 1 or 2.

According to a non-profit organization called Unahi (2020), Category 1

Higaonon are people who strictly follow the Customary Laws - Bungkatol Ha

Bulawan daw Nang Ka Tasa Ha Lana's teachings and discipline (Code of

Conduct). They survive on wild game, fishing, root crops, rice, and trading (barter

trade) of forest products and handicrafts in the deep forests of semi-settled

settlements. The social arrangement is still the same as it was in the early days

of Dumalongdong, with some changes to fit current circumstances.

Although a semi-feudal system dominates the larger Philippine society, it

has little influence on the particular lifestyle these Indigenous People are working

hard to build and preserve. Those Higaonon who fall into Category 2 is gradually

being assimilated. Most Filipinos' laws, customs, culture, and social frameworks

have affected their lives, despite the fact that they actually follow Bungkatol ha

Bulawan lessons. Those who have assimilated with the Filipino majority fall into

category 3. Some have become professionals and occupy positions in

government. In any case, these people recognize themselves as Higaonon and

remain in fortitude with their people in their battle for self-assurance (Drbohlav

and Hejkrlik, 2017). Like any remaining ethnic minorities, the Higaonon are
19

survivors of land gets, Christian haughtiness, government carelessness,

militarization, and different sorts of double-dealing and abuse.

ETHNIC COMMUNITY HIGAONON CLANS

Their lifestyle is centered on maintaining the forests where they dwell and

harmonizing with other people. The Higaonon tribe is divided into eight clans,

each named after one of the eight major rivers in their "Ancestral Domain"

(Dapar, Alejandro, Meve & Liede-Schumann, 2020). The tribe is separated into

peaceful and warrior clans, although all factions currently coexist peacefully.

They are genuinely peace-loving individuals who are also known as peace

weavers. Dapar et al. (2020) discovered that their traditional fabric, the Hinabol,

reflects their desire for peace. The phrase "Hinabol" derives from the Binukid

verb habol, which means "to weave," and refers to hand-woven textiles from the

Philippines' south. This kind of fabric refers to the woven hemp made by the

women of the Higaonon and is characterized by the typical colorful stripes in

varying thickness, unique patterns, and many creative colors.

Consequently, the weavers will choose the traditional colors according to

how they feel that day (Das, Borgos-Rodriguez, & Piper, 2020). The Kinatup and

Ginuntiyan are unusual patterns since they are only woven by the wives of the

Datu, who is usually a community elder with spiritual and educational training.

These are the patterns that are considered sacred and are utilized for offerings.

The best hinabol fabrics are woven into kamuyot, a type of backpack or sling bag
20

used to carry their bolos and used as an offering to their God or a peace offering

during confrontations with other tribes in the area.

INDIGENOUS GAMES

In the context of indigenous games, Amlor (2016) ascertained that these

are considered in danger of extinction because their elders have no time to

transfer the knowledge and skills of these indigenous games to the younger

generation. Further, dances, oral literature, games, and music are cultural

knowledge that requires preservation and continuation over time (Georgios,

2018). According to Bronikowska (2014), people, especially young ones, must be

aware of cultural heritage and identity, including physical activity (PA) and

Traditional Games and Sports (TSG) as part of their identity. Additionally, one

instrument in fighting cultural colonization that develops national identity and

marking unity is traditional/sports games (Zhang, Hong & Huang, 2018).

What's more, Mercado and Andalecio (2020) specified that the Philippines

is bountiful with culture and custom, and customary games are one of the most

wonderful elements in their way of life and custom. Filipino ancestors developed

games that bring joy to their childhood despite limited access to toys. They

established the "Larong Pinoy," which is still present in today's generation even

though there are many modern forms of entertainment like online games.

Furthermore, many Filipinos from urban and rural areas still play these games.

Piko, patintero, taguan, tumbang preso, siato, sipa, and luksong tinik are some of
21

the most well-known and popular traditional games in the Philippines. These

games are popular with children since they are the games they usually play

(Balite & Robles, 2020).

In the context of community games, Sedu, Diah, and Fathilin (2019)

illustrated that Higaonon people take these as part of their lives. Participating in

games may once develop the physical fitness and social traits of a person.

Traditional games have fundamental characteristics, players' backgrounds,

materials being used in the games, preparation before the game, and its

mechanics. People from Luzon, Visayas, and Mindanao usually share familiar

games, traditional and high-tech games played simultaneously in the Philippines

as part of their pastime (Quimba & Calizo, 2018).

The Department of Education (DepEd) is very certain on "Quality

Education," and one of the subjects in the curriculum is Physical Education (PE).

This subject plays a dynamic role in one's holistic development to be a better

individual (Ripalda, 2019). In addition, PE values, beliefs, and traditions of certain

localities can be transferred from generation to generation. Unification of

indigenous games in Physical Education (PE) significantly develops the students'

knowledge and skills since these games showcase the Filipino culture, and they

will recognize the importance of these games in their lives as Filipino citizens

(Agustin, 2020).

Ostensibly, Johnson and Woodcock (2019) explained that games are part

of people's lives in a community. Participating in games can help develop

physical fitness and desirable social traits like sportsmanship, teamwork, and
22

honesty. Carbonilla, Gorra, and Bhati (2016) stated that Filipinos enjoy playing

games, which has been observed to be true. Across the country, traditional and

high-tech games are played at the same time. As a traditional Filipino pastime,

the neighborhood gathers and shares games in plazas, open areas, and main

roads, trying out different sets of games and interacting with one another as part

of their recreation, socialization, and relaxation after a long day's work, especially

in rural areas and on moonlights. Then again, these days, customary games are

less regularly played by youngsters, inferable from the headway of innovation

and the prominence of computer games, which power the player to invest more

energy before them, standing by for broadened periods (Alfarero and Mejarito,

2014).

Thus, bodily movements are hampered because manipulating the

computer keyboard and joystick requires less movement than playing traditional

games or laro ng lahi. Because traditional games are a fragile component of our

culture's nonmaterial component, they must be safeguarded and preserved

through written documentation because they are orally transmitted. The 1987

Philippine Constitution Article XIV, Section 14 of the Constitution states that the

state must promote the maintenance and dynamic growth of a Filipino national

culture founded on unity in diversity in an environment that encourages free

artistic and intellectual expression. (Mailong Isberto, 2017). To further promote

this mandate, House Bill 1813 was passed, which requires the inclusion of

traditional Philippine games and sports in physical education (PE) courses at all

levels of educational institutions, as well as local government unit sports

23

activities, among other things (Alfarero & Mejarito, 2014). Traditional games and

sport, considered a dying cultural legacy, are one component of heritage

mentioned in the 1987 Philippine constitution. Traditional games and sports must

be preserved and promoted if they are to be valued as an essential and required

component of intangible world cultural heritage (Boro, Daimary, & Narzaree,

2015).

HIGAONON COMMUNITIES' ADAPTIVE MEASURES TO CLIMATE CHANGE

Native individuals all around utilized biodiversity as a cradle against

variety, change, and fiasco (Jurburg and Salles 2015). Since their unremarkable

and manageable schedules and practices contribute the least to the biosphere

ozone harming substance outflows, Indigenous individuals' reliance and cozy

relationship to the common habitat characterize them helpless against

environmental change (Adger, Barnett, Brown, Marshall and O'brien, 2015).

Nonetheless, they get little assistance adapting to its belongings that they need

to battle more earnestly to impact choices about improving and adjusting to

environmental change (Goh, 2012). It has been perceived globally that native

networks are unbelievably strong, prepared to do step by step creating and

adjusting to a changing climate while keeping up with the intertwined individuals'

social qualities. Therefore, these individuals' customary lifeway’s and information

could altogether add to the plan and execution of maintainable relief and

transformation gauges by giving models and models of compelling variation

dependent on important assets. Nonetheless, Williams and Hardison (2013) said

that numerous Asian States actually neglect to completely perceive native people
24

groups and recognize their significant commitment to environmental change

alleviation and transformation. The absence of examination into what

environmental change means for minorities and native people groups

compounds their burden and weakness. Their circumstance should initially be

archived and recognized – by scholastics, improvement, and natural NGOs,

legislatures, and intergovernmental associations to get the help they require

(Silva-Castaeda, 2013). Thus, this review was completed to follow the

environmental change mindfulness and transformation proportions of two less-

perceived flourishing Higaonon people group in Misamis Oriental, situated in the

hinterlands of the regions of Naawan and Initao. The Higaonon clan is one of the

Philippines' 18 Lumad ethnolinguistic gatherings (a gathering of Non-Moro

Indigenous Social Communities in Mindanao), initially beach front occupants who

moved to the mountains during the Spanish government to keep up with their

social freedoms.

More or less, most of the populace in the Philippines are Indigenous

individuals with various dialects, societies, and customs that they rehearsed.

Most of these Indigenous people settled particularly in the provinces of

Mindanao. Indigenous people in Mindanao are identified by their cultural groups,

and seven groups are being identified, and Higaonon ethnic groups are one of

them. Higaonon ethnic group culture and tradition aim for peace and unity, and

they still follow and practice the stuff being passed by their ancestors until now.

Their Indigenous games are currently endangered since the elders do not have

time to pass them along to the younger generations. Dances, oral literature,
25

songs, and games are the cultural knowledge that must be preserved and

continue over time. People, particularly the young ones, must be aware that

cultural heritage, like traditional sports and games, are part of their identity. The

abundant culture and traditions of the Philippines, especially the traditional

games, greatly impact their culture. "Larong Pinoy" was established by the

Filipino ancestors that gave joy to their childhood, which is still present today and

played by the people who lived mostly in urban places.

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3 RESEARCH METHODS

Chapter 3

RESEARCH METHODS

           This chapter presents the practical and ethical research approach from

designing, organizing, data-gathering, and analysing data. This chapter will also

expand the research design, environment, sampling, information gathering,

instrumentation, and organization of information in detail.

Research Design

This study employs the ethnography design of research, a qualitative type

of research that researchers observe, interact, and with the participants.

Ethnography is a research approach that prompts a researcher or ethnographer

to study a specific cultural group. The researcher engages with the group to

obtain research data through experience (Allen, 2017). A study of cooperative

indigenous games focuses on the mechanics and procedure of the games and

the physical and emotional features that include cultural history, belief systems,

and values.

The cooperative indigenous games of Higaonon Ethnic Group in

Mintapod, Impasugong, Bukidnon will be documented and transcribed through

this study. This study will explore cooperative indigenous games in different

methods. It will also determine the meanings of the different cooperative

indigenous games in their culture and what makes them different and unique

from other ethnic groups. 

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Research Environment

           The necessary procedure to gather accurate information for this study is

through the cooperation of political, elders, and youth settlers in Sitio Mintapod,

Hagpa, Impasugong, Bukidnon. The municipality of Impasugong is a first-class

municipality with a population of 53,863 people with a density of 51 inhabitants

per square kilometer or 130 inhabitants per square mile (Census 2020 It has 13

barangays in particular: Bontongon, Bulonay, Capitan Bayong, Cawayan,

Dumalaguing, Guihean, Hagpa, Impalutao, Kalabugao, Kibenton, La Fortuna,

Poblacion, and Sayawan. The setting of the Higaonon Ethnic Group is found

roughly 8.4866, 125.1629, on the island of Mindanao. Rise at these directions

are around 964.4 meters, or 3,164.0 feet above mean ocean level. As per

Philatlas (n.d), barangay Hagpa, Impasugong populace as demonstrated by the

2020 Census was 2,995, addressing 5.56% of the absolute populace of the said

district.

Research Informants

An important part of the review to consider is the credibility of the data to

be accumulated. This study will use purposive sampling, known for selective,

judgmental, or subjective selection of informants. Researchers depend on their

judgment upon selecting population members to participate in the surveys,

interviews, and observation. This ethnographic review will counsel the most

proficient and equipped witness inside the ethnic local area to keep up with the

validity and uprightness of the information gathered for the investigation. The
28

main informant is the youth in the said community and the datu (chieftain of the

ethnic district). The criteria to qualify as research informants include political and

religious authority. The age requirement for the youth informants is 18-25 years

old while 40 years for the datu.

Research Instruments

For the ethnographic inquiry, the study will employ the following

instruments to gather information from the informants in the community: 

Community Immersion. The researcher will engage with the ethnic

community to experience their lifestyle, culture, beliefs, and indigenous games

that make them Higaonons. She will immerse in the ethnic community during

weekends and holidays to observe and establish rapport with the informants of

the ethnic community.

Spontaneous Conversation. Some other important details may not be

covered in the interview and may spontaneously appear in any conversation.

Thus, the researcher will also use random discussions and consider the data

obtained from this informal approach relevant information for the research on or

off the record. 

Interview. Informants will be involved in an interview. The interview is a

discussion between two or more people where the ethnographer designs the set

of questions to gather the information needed (Blackstone, 2012). The

researcher will prepare the interview guide questions according to the study's

research questions (see Appendix A). The informants will describe the customs,

beliefs, and traditions of the Higaonon people. They will similarly share the worth
29

of the agreeable native games with their ethnic local area. Additionally, the

specialists will review the questions to guarantee that the result is complete and

connected with the purpose for the study.

Video and Photo Documentation. The actual game played by the youth

will be recorded thru video or photo documentation. The researcher will

document the indigenous cooperative game rules, mechanics, and props through

a video or photograph. The researcher will request permission to use photos and

videos from the informants using the media release and consent form (see

Appendix B). 

Data Gathering Procedure and Ethical Consideration

           The researcher will seek approval and provision from the National

Commission on Indigenous Peoples (NCIP) in Bukidnon province. Approval from

NCIP to conduct this research is necessary for the overall credibility of the study.

A letter will be addressed together with the proposal to the commissioner (see

Appendix C). 

           The information-gathering will come into different phases, after the

approval of the NCIP, Indigenous People Mandatory Representative (IPMR) of

the Local government of Impasugong, and the chieftain of the Higaonon

community Mintapod, Impasugong, Bukidnon. The first phase is the conduct

orientation to the community. The researcher will orient the informants about the

purpose, importance, and benefits of conducting the study. They will also be

30

asked to complete the informed consent form so that they are informed that

participation as informants to the study is voluntary (see Appendix D).

In the second phase is, the researcher will immerse in the ethnographic

site to observe and establish rapport with the people and the community. The

researcher will rely on spontaneous conversations at this stage to gather

information. When the time is right, the interview will commence. The informants

will be assured that the information collected by the investigator will be used

exclusively for research purposes. The information obtained will be kept

confidential and protected according to the data privacy laws of the country.

The third phase will focus on the indigenous cooperative games. The

ethnographer will join the informants to experience and know the mechanics and

rules of the indigenous cooperative games. For documentation, the researcher

will record videos and take pictures. As mentioned, the researcher will request

permission to use photos and videos from the informants using the media

release and consent form. Photos and videos will not be released without the

consent of the informants. All faces of children aged 17 years and below will be

blurred if needed.

Lastly, the final stage is validation and discussion. In this stage, the

informants will review their responses to the interview and transcribed informal

conversations. Opportunity will be given to correct erroneous data and suggest

missing information to ensure high credibility and trustworthiness of the details

gathered from the community.

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Organization of Data

This section describes how the researcher will organize the facts acquired

from community informants through spontaneous conversations, interviews, and

documentation of the actual indigenous cooperative games. The organization of

data will follow the research questions in the introductory chapter. Based on the

research questions, the following objectives will be used to organize the

presentation in the proceeding chapter:

1. Describe the demographic profile of the Higaonon 

2. Present the cooperative indigenous games that are organized and

practiced by the youth

3. Discuss the mechanics of the cooperative indigenous games 

4. Relate the cooperative indigenous games to the culture and traditions of

the ethnic community.