University of Perpetual Help System Pueblo de Panay - JONELTA

Senior High School Department

Remaining Treasures: The Stories of Panay Bukidnon People in Brgy. Jaena Sur,
Jamindan, Capiz (Cultural Preservation, and Discrimination from Non-Indigenous
People)

A Research
Presented to
The Faculty of the Senior High School
University of Perpetual Help System – Pueblo de Panay Campus
Pueblo de Panay, Roxas City

In Partial Fulfillment of the Requirements

for the Subject
Practical Research 1

By:
Balgos, James Matheo G.
Boriba, Franchescka A.
Vista, Nelfa A.
Onato, Aaron Christian J.
Rosaldes, Nathaniel V.
Bico, Limar

March 2021
 University of Perpetual Help System Pueblo de Panay - JONELTA
Senior High School Department

Chapter 1

THE PROBLEM AND ITS SETTING

Introduction

In any civilization, ethnic groups are referred to as minorities. However, the

richness of their culture should never be underestimated; rather, it serves as defining

historical material that should be protected and preserved. Some minorities are made up

of the descendants of migrants or of groups brought to a country by force. In other cases,

indigenous peoples became minorities as a result of the settlement and colonization of

their native territories by non-indigenous peoples. The legacy of colonization, slavery,

and dispossession of land, territories, and resources is at the root of the disadvantage

experienced by indigenous peoples and many ethnic minorities (United Nations, 2018).

The Panay Bukidnon is a group of indigenous peoples living in the interior

highlands of Panay Island, along the boundaries of Iloilo, Capiz, Aklan, and Antique.

Even though this cultural community has one identity, they are called differently based

on the rivers that these provinces have. In Iloilo, Panay Bukidnons are called

Halawodnons, in Antique, Panay Bukidnons are called Iraynon-Bukidnon, while in

Capiz, Panay Bukidnons are called Suludnon or Pan-ayanon (Olapane, et al., 2021).

Currently, Panay Bukidnon faces several challenges in its existence. Some of their

cultures have been lost, mainly due to modernization, and influences from the vast

majority. The local governments of Panay Island have realized their importance and have
 University of Perpetual Help System Pueblo de Panay - JONELTA
Senior High School Department

begun establishing several projects that help preserve their culture. One of the examples

is The School of Living Tradition or Balay Turun-an, it is established to call for the

preservation of cultural heritage by preserving it in a living form, ensuring its

transmission to the next generations. This project primarily focuses on the transmission

of indigenous skills and techniques to the young through culture specialists. Essentially,

this is just a portion of the rich cultural heritage of a certain Indigenous Peoples

community (Olapane et. al., 2021). The Panay Bukidnon People also have their own

ways of preserving their cultures, how they passed it from one generation to other.

Discrimination is a big issue for Indigenous People in general, and the Panay

Bukidnon is no exception. It is a key driver of the social exclusion of indigenous peoples

and members of ethnic minorities. Many continue to face formal barriers to citizenship,

voting, and access to justice. Because of the difficulties they face in the labor market,

indigenous peoples are not as well covered by contributory social insurance schemes as

members of the ethnic majority. Moreover, they receive less in benefits (United Nations,

2018).

The Philippine National Laws include policies that recognize the rights of

indigenous peoples to pursue their own economic, social, and cultural development. The

Republic Act No. 7160, known as the Special Protection Against Child Abuse,

Exploitation and Discrimination states that “The delivery of basic social services in

health and nutrition to children of indigenous cultural communities shall be given priority

by all government agencies concerned. Hospitals and other health institution shall ensure

that children of IPs are given equal attention. In the provision of health and nutrition
 University of Perpetual Help System Pueblo de Panay - JONELTA
Senior High School Department

service, indigenous health practices shall be respected and recognized.” Additionally, the

Indigenous Peoples Rights Act of 1997 represents landmark legislation aimed at

correcting historical injustices inflicted upon Indigenous Cultural Communities. It

upholds their rights and is intended to improve their welfare. However, despite

implementations of these laws, discrimination against Indigenous People is still rampant.

Considering the gaps in social protection coverage for indigenous peoples,

specifically Panay Bukidnon, boosted the researchers’ interest to conduct an in-depth

study to learn about the stories of Panay Bukidnon People in Brgy. Jaena Sur, Jamindan,

Capiz, specifically, to investigate how the Panay Bukidnon people preserve their culture

despite modernization and influence of the vast majority and how they protect themselves

and fight for their rights in the face of discrimination from Non-Indigenous People.

Theoretical Framework

Heritage Theory and Cultural Racism Theory are two important theories that will

be used to understand the cultural preservation and discrimination of the Panay Bukidnon

People in Brgy. Jaena Sur, Jamindan, Capiz.

Heritage Theory provides a framework for understanding the ways in which the

people engage with their past and how that past is represented and transmitted to future

generations (Smith, 2006). Through the lens of Heritage Theory, researchers can explore

how the cultural practices and traditions of the Panay Bukidnon People have been passed

down and preserved over time. This includes examining how the Panay Bukidnon People
 University of Perpetual Help System Pueblo de Panay - JONELTA
Senior High School Department

have adapted to changing circumstances, such as the impact of colonization, and how

they have maintained their unique cultural identity.

Cultural Racism Theory, on the other hand, provides a framework for

understanding the power dynamics and intersectionality of race and ethnicity in society.

It highlights how dominant groups use their power and privilege to marginalize and

discriminate against minority groups based on cultural and racial differences (Bonilla-

Silva, 2017). For the Panay Bukidnon People, this has meant facing discrimination from

non-Indigenous groups in their community who do not understand or value their cultural

heritage.

Using Cultural Racism Theory, the researchers can examine the ways in which

the Panay Bukidnon People have been discriminated against and marginalized by non-

Indigenous groups in their community. This includes examining the impact of cultural

stereotypes and biases on their daily lives, such as in the workplace or in accessing

services. It also involves exploring the strategies that the Panay Bukidnon People have

used to combat discrimination, such as advocacy and community organizing.

Operational Framework

For Cultural Preservation, the operational framework is based on Heritage

Theory, which emphasizes the importance of cultural heritage, conservation, local

wisdom, and historical memory. According to Siregar (2018), it acknowledges that

cultural preservation is essential in protecting and promoting cultural heritage, which is a

 University of Perpetual Help System Pueblo de Panay - JONELTA
Senior High School Department

valuable resource that should be preserved for future generations. It promotes to educate

themselves about their cultural heritage, traditions, and practices to promote awareness

and appreciation for their culture.

While for Discrimination, the operational framework is based on Cultural Racism

Theory suggests that Indigenous people may be seen as "primitive" or "backward," and

discriminated against as a result. It acknowledges that cultural racism is a systemic issue

that affects individuals and communities in various ways. It also recognizes that

discrimination against Indigenous people is often based on stereotypes and assumptions

about their cultural practices and values

The framework recognizes that cultural diversity is a valuable asset that should be

celebrated and respected, and that education, awareness, and advocacy are key to

promoting understanding and preserving culture. It also acknowledges the importance of

addressing historical and ongoing injustices towards Indigenous peoples and working

towards reconciliation and healing.

Statement of the Problem

This research will be carried out in order to learn more about the Panay Bukidnon

People of Brgy. Jaena Sur, Jamindan, Capiz in regards to Cultural Preservation, and

Discrimination from Non-Indigenous People. Specifically, it will answer the 2 central

questions:
 University of Perpetual Help System Pueblo de Panay - JONELTA
Senior High School Department

1. What unique cultures of the Panay Bukidnon People from Brgy. Jaena Sur, Jamindan,

Capiz are preserved despite modernization and outside influences, and what forms of

discrimination they have faced from Non-Indigenous People?

2. How did the Panay Bukidnon People from Brgy. Jaena Sur, Jamindan, Capiz managed

to preserve their culture, and how they fight against discrimination?

Assumptions of the Study

The researchers based this study on the following assumptions:

1. The participants are aware of their cultures, and its activity status.

2. The participants are conflicted by discrimination from Non-Indigenous People.

3. The participants acknowledge sincerity upon answering questions.

Scope and Delimitations

This study will employ a qualitative research design that seeks to determine the

cultures preserved by Panay Bukidnon People from Brgy. Jaena Sur, Jamindan, Capiz

and the forms of discrimination they experienced from Non-IP. The researchers will also

establish relationship between the participants’ experiences.

5 – 30 Panay Bukidnon People who lived in Brgy. Jaena Sur, Jamindan, Capiz

will be selected for the study. The study will be conducted with face-to-face Focus Group

Discussion (FGD). The main focus of this study is to determine how the Panay Bukidnon

People from Brgy. Jaena Sur, Jamindan, Capiz preserved their culture and how they fight

against discrimination.
 University of Perpetual Help System Pueblo de Panay - JONELTA
Senior High School Department

Significance of the Study

This research study may be beneficial for the following:

The findings of this study will provide a basis for the National Commission on

Indigenous Peoples (NCIP) to establish and implement other strategies, projects,

programs, and policies for the Indigenous Peoples’ (IP) economic, social, and cultural

development. Moreover, ensuring the protection and promotes the rights and welfare of

the IPs while considering their institutions, beliefs, customs, and practices guarantees

their right to pursue their development freely and to appreciate the entirety of human

rights and individual liberty without restriction or discrimination.

The information that will be gathered in this study may also help the Provincial

Government of Capiz to monitor the economic, social, and cultural development of the

IPs and provide a holistic, thorough, and integrated approach to development that will

help promote their culture and privileges. The Provincial Government can also provide

policy support and extension of assistance to IPs through implementing various

socioeconomic services, regulations, and programs relevant to ICCs/IPs. It will be

incorporated to guarantee their direct development and protection against discrimination

from non-indigenous people.

The school (University of Perpetual Help System-PdP) may also benefit from

this study, as it might be an additional source of knowledge of their students about Panay

Bukidnon People regarding cultural preservation and discrimination from non-indigenous

people.
 University of Perpetual Help System Pueblo de Panay - JONELTA
Senior High School Department

This study will particularly benefit future researchers as it gives them a deeper

understanding of cultural preservation and discrimination from non-indigenous people. It

will also serve as additional information for future research studies.

Definition of Terms

The following terms used in this study are defined conceptually and operationally:

Civilization describes a complex way of life characterized by urban areas, shared

methods of communication, administrative infrastructure, and division of labor (National

Geographic). In this study, civilization is a bigger group that refers to ethnic groups as

minorities.

Cultural Discrimination is the exclusion, restriction or hate that is directed at a

person or a group on the basis of perceived or real differences in cultural values and

beliefs (Reference,

Cultural Preservation is the desire to protect and conserve the beliefs, practices,

values, customs, traditions, or social behavior significant to a particular group of people

(Law Insider, 2020). In this study, it refers to what discrimination did the Panay

Bukidnon experienced.

Ethnic Groups are groups of people who share a similar culture (beliefs, values,

and behaviors), language, religion, ancestry, or other characteristic that is often handed

down from one generation to the next (National Cancer Institute). In this study, ethnic

groups refer to the Panay Bukidnon People of Brgy. Jaena Sur, Jamindan, Capiz.

Panay Bukidnon is a group of indigenous peoples living in the interior highlands

of Panay Island in Western Visayas, Philippines (Frontiers, 2021). In this study, this
 University of Perpetual Help System Pueblo de Panay - JONELTA
Senior High School Department

refers to the indigenous peoples living in Panay Island, specifically living in Brgy. Jaena

Sur, Jamindan, Capiz.

Indigenous People are distinct social and cultural groups that share collective

ancestral ties to the lands and natural resources where they live, occupy or from which

they have been displaced (The World Bank, 2022). In this study, it refers to the Panay

Bukidnon People who live in Brgy. Jaena Sur, Jamindan, Capiz.

Minorities is a culturally, ethnically, or racially distinct group that coexists with

but is subordinate to a more dominant group. In this research, it refers to the people of

Panay Bukidnon, specifically in Brgy. Jaena Sur, Jamindan, Capiz.

Non-indigenous people are by definition, people without a relationship to the

human and non-human communities (“eco-systems”) in particular places. (Resilience,

2015). In this research, it refers to the people who is part of the ethnic majority.

Social Exclusion is a complex and multi-dimensional process. It involves the lack or

denial of resources, rights, goods and services, and the inability to participate in the normal

relationships and activities, available to the majority of people in a society, whether in

economic, social, cultural or political arenas. It affects both the quality of life of individuals

and the equity and cohesion of society as a whole” (Levitas and others, 2007, p. 9). In this

research, social exclusion refers to how ethnic groups are deprived and excluded by others.
 University of Perpetual Help System Pueblo de Panay - JONELTA
Senior High School Department

Chapter 2

REVIEW OF RELATED LITERATURE

This chapter reviews the related literature that supports and validates the findings

of this study. To present a thorough treatment of the problem, the researchers will anchor

this comprehensive study to various viewpoints and perspectives. Concepts, findings,

theories, and notions from scholarly researches and articles related to Panay Bukidnon

People's stories, as well as the issues they face, will be used to provide a thorough

background for the study and to justify the researchers' objective for conducting it. This

chapter also provides a synthesis of related literature which later on may be confirmed,

negated, or improved by the new knowledge that this study will provide.

History of Panay Bukidnon

The Panay Bukidnon are an agricultural society living in the highlands of Panay

Island, Philippines. Current tribal lands include villages in the municipalities of Tapaz,

Jamindan, Maasin, Calinog, and Lambunao, with scattered communities in Eastern

Antique. Despite growing acculturation to westernized Filipino society, the Panay

Bukidnon still retain some pre-hispanic traditions and ethnolinguistic distinction from

their lowland neighbors.

The name Panay Bukidnon came from two Hiligaynon words - Panay and

Bukidnon. Panay refers to Panay island where they originated and Bukidnon refers to the

local natives in the mountainous area of the island. They have their own culture and

customary law. They also have their own political system led by their tribe masters

(Dave, 2014). The Panay Bukidnon peoples were previously called “Sulod” by their
 University of Perpetual Help System Pueblo de Panay - JONELTA
Senior High School Department

neighbors because of the sandwich-like location of their territory, which literally means

closet or room. However, because of the socially unfavorable connotation which the

Christian lowlanders attach to the term Sulod - who take it to mean untamed or wild -

many of the mountain people resent being called by this name. The term Panay Bukidnon

was more recently coined by Dr. Alicia P. Mangos, a former UP Visayas professor who’s

spent over 25 years documenting the Sugidanon epic, and which literally translates to

People of Panay (Haliya, 2017). The addition of “Panay” distinguishes the Panay

Bukidnon from the Bukidnon people of Mindanao, Negros, and other nearby islands

(Gowey, 2016).

The Panay Bukidnon are united by a common historical tradition. They all

believe that they came from the same ancestors and this belief reinforces the powerful

kinship ties that link all their settlements with one another. Two factors complicate

delineation of the tribe’s ethnic boundaries and settlements over time. First, it was not

until the last few decades that tribal members began asserting Panay Bukidnon common

ethnonym for the two main collections of clans (Pan-ayanon and Halawudnon). Second,

ethnographic evidence indicates that the settlements now constituting the tribe’s range are

not all prehispanic, but the archaeological and oral records lack sufficient specificity to

narrow this date range further (Gowey, 2016).

It has been postulated that the colonization distorted the ethnic landscape of

Panay, the more docile Malayan settlements readily embraced Christianity and the

vestiges of colonialism, while those who refused moved inward. Thus, there is the belief

that most of today’s Panay Bukidnons are the descendants of the Malayan coastal
 University of Perpetual Help System Pueblo de Panay - JONELTA
Senior High School Department

settlements who moved to the hinterlands of Panay by moving upstream the navigable

rivers of Panay (Gamosa, 2014).

There is no doubt since the provinces of Iloilo and Capiz were already inhibited

by Atis/Malayan stock Panay residents before Spaniards came which made them easy to

establish pueblos and building through conscripted labor the still surviving old churches

of the towns of Passi, and Calinog, Iloilo, as well as Dumalag, Capiz, something which

the first colonizers could not have done if these places were not amply inhabited

(Gamosa, 2014)

Traditions of Panay Bukidnon

The most striking feature of Panay Bukidnon tradition is the persistence of

ceremonies in every facet of life. These ceremonies are associated with the belief that the

relationships between the living and the spirits of the dead continue, and that

environmental spirits have influence over daily affairs. Because of the importance of

connecting to the unseen world to communicate with deceased ancestors, ceremonies and

rituals play an important role in day-today life for interacting with the unseen world or

with the forces around (Maentz, 2016).

The Panay Bukidnon traditionally depended on kaingin or shifting cultivation,

supplemented by hunting, fishing, and local trade. In particular, agricultural production is

guided by signs and omens, such as phases of the moon which are often anticipated as

basis of when and what to plant. It is believed that the ugsad (full moon) and lati (3 days

before and after new moon) affect the produce from the planted crops. The third day after
 University of Perpetual Help System Pueblo de Panay - JONELTA
Senior High School Department

new moon is also called himatayon when it is a waning crescent (The National Museum

of the Philippines, 2021).

During lati, they plant root crops such as balinghoy (cassava) and kamote (sweet

potato). Called hanulod, this is considered a good time to plant root crops and other

tubers as it is believed that they would bear big tubers to harvest. Hamonga or planting of

beans like latoy (string beans) and monggo (mung beans) also assures them good yield.

The Panay Bukidnon also awaits the ugsad. Bananas are best planted during hambot (day

after full moon) since it induces the growth of more saha (banana sucker). Paminhi

(sowing of rice) must also be done during ugsad. Rice planted with lots of muro-puro or

bitoon (stars) at night are believed to yield good harvest (The National Museum of the

Philippines, 2021).

Panay Bukidnons are rich in oral traditions - unwritten prose and poetry, are still

sung, handed down from generation to generation. They still have their distinctly

indigenous dance - the Binanog, the courtship dance of the Panay Bukidnons. On special

occasions, they, especially the women, wear colorful ingenious costumes (Gamosa,

2014).

The Panay Bukidnon people that reside atop the mountains of Central Panay had

gradually received fame outside their ethnic group due to the discovery and publications

of their Epic Hero Tradition, which depicts the numerous magical and supernatural

adventures of their cultural heroes, most notably Labaw Donggon, Humadapnon, and

Dumalapdap (Talaguit, 2019).

 University of Perpetual Help System Pueblo de Panay - JONELTA
Senior High School Department

Prominence of Panay Bukidnon People in the Visayas

The Panay Bukidnon is usually the identified indigenous group associated with

the region and whose territory covers the mountains connecting the provinces of Iloilo,

Capiz, and Aklan in the island of Panay, one of the main Visayan islands of the

Philippines. Also, they are part of the wider Visayan ethnolinguistic group, who

constitute the largest Filipino ethnolinguistic group (Maentz, 2016).

The Panay Bukidnon Tribe are the only indigenous group to traditionally speak a

Visayan language. They were once associated culturally as speakers of the island’s

languages namely Kinaray-a, Akeanon, and Hiligaynon, most speakers of which reside in

the lowlands of Panay and their geographical remoteness from Spanish conquest, the US

invasion of the country, and the hairline exposure they had with the Japanese attacks

resulted in a continuation of a pre-hispanic culture and tradition (Maentz, 2016).

Here in Panay Island, its topography gives rise to an assumption that most of the

hinterlands of Panay may have been uninhabited prior to the coming of the Spaniards.

The Panay Bukidnons are fair-skinned original inhabitants of such island though they

have been assimilated in varying degrees with mainstream Visayan society. They are

locally named according to the name of the main river system, on the upstream regions

thereof, they dwell; “Panayanon” in Capiz after Panay River; “Halawodnon” in Iloilo

after the ancient name of Jalaur River (Halawod); “Akeanon” in Aklan after Akean River

(Olapane et. al., 2021).

Cultural Preservation of Indigenous Peoples

 University of Perpetual Help System Pueblo de Panay - JONELTA
Senior High School Department

In the Philippines, the government has created a number of bodies concerned with

the culture of its indigenous peoples. The most distinguished of these is the National

Commision for Indigenous Peoples (NCIP) that mediates between government and

minorities over issues such as human rights, and authorising research. The impact of the

NCIP on issues that concern minorities, such as migration, land rights and

environmental destruction is unclear, and its procedures for authorising research

appear to be vague, to say the least. However, the intersection of world bodies such as

UNESCO with the remit of the NCIP has caused it to consider that it must ‘protect’

minorities from exploitative research (Blench and Campos, 2010).

The School for Living Tradition (SLT) or Balay Turun-an is one where a living

master/culture bearer or culture specialist teaches skills and techniques of doing a

traditional art or craft. Its establishment is in consonance with UNESCO's call for the

preservation of cultural heritage by preserving it in a living form, ensuring its

transmission to the next generations. While there are various facets of cultural heritage

that can be transmitted to the next generations, this program would like to specifically

focus on the transmission of indigenous skills and techniques to the young (Olapane et.

al., 2021).

Indigenous peoples and the cultural attributes that define them have survived with

great resilience in the face of tremendous adversity suffered through centuries, despite the

designs of both early colonizers and more recent liberal assimilationists. They have

survived as they have striven to maintain the cultural integrity that makes them different
 University of Perpetual Help System Pueblo de Panay - JONELTA
Senior High School Department

while adapting, often ingeniously, to the changing conditions around them (Anaya,

2004).

Issues faced by Panay Bukidnon/Indigenous Peoples

The Republic of the Philippines recognizes the right of indigenous peoples to

practice their culture within the parameters of the constitution. In 1997, the Philippines

Congress enacted the Republic Act. 8371, known as the Indigenous Peoples’ Rights Act

to protect the welfare of indigenous people (La Viña, 2015).

Most of the Indigenous Peoples depend on traditional swidden agriculture

utilizing available upland areas. However, despite the abundance of natural resources

around them, the indigenous peoples (IPs) in the Philippines, are ranked among the

poorest and most disadvantaged sectors. They are deprived of rights and opportunities to

develop capacities to cope with the fast-changing social, economic, and political

environment. Many of the 110 ethno-linguistic indigenous groups in the Philippines

experience discrimination, degradation of resource bases, and armed conflict. IP

communities, generally located in distinct ancestral territories, have high rates of

unemployment, underemployment, and illiteracy (International Labor Organization,

2010).

Indigenous peoples continue to face multiple-discrimination and have lower

social and economic capital. Their lack of access to adequate health and other social

services has put indigenous families and their children at risk of serious health conditions.

They tend to be excluded in humanitarian and other government services when natural
 University of Perpetual Help System Pueblo de Panay - JONELTA
Senior High School Department

disasters and other calamities occur. Due to their marginal position in society, indigenous

peoples are not often represented and part of major decision-making processes which

may result in serious neglect when the whole country is in crisis (Asian Development

Bank, 2020).

In the Philippines, IPs have been subject to historical discrimination and

marginalization from political processes and economic benefit. They often face

exclusion, loss of ancestral lands, displacement, pressures to and destruction of traditional

ways of life and practices, and loss of identity and culture (UNDP, 2010).

Synthesis Reviewed

The Panay Bukidnon, an indigenous group in the Philippines, have a unique

culture and customary law, including beliefs in signs and omens, the influence of

environmental spirits, and kinship ties. However, colonization distorted the ethnic

landscape of the region, and indigenous peoples face challenges such as discrimination,

degradation of resources, and armed conflict. Despite government recognition of their

rights and initiatives like the School for Living Tradition, indigenous communities

remain excluded from major decision-making processes and lack access to basic social

services. To address these issues, concrete actions are needed, such as measures to

address discrimination and protect ancestral lands, as well as providing education,

healthcare, and other social services. Ensuring the preservation of indigenous culture and

the well-being of these communities requires a concerted effort from both government

and non-governmental organizations.

 University of Perpetual Help System Pueblo de Panay - JONELTA
Senior High School Department

Gaps Bridged by Present Study

From the review of the related literature and studies previously presented in this

chapter, it was found out that Panay Bukidnon has been used as a subject for research for

years, especially regarding Cultural Preservation. However, it did not specifically tackle a

single community/baranggay but as a whole. Also, most study about discrimination of IPs are

generalized, there is a lack of study concerning discrimination against Panay Bukidnon

specifically. This study attempted to address this gap by focusing on how the Panay

Bukidnon preserved their culture despite modernization and how they fight with

discrimination.

Chapter 3

RESEARCH METHODOLOGY

This chapter presents the method of research to be utilized in this study, the participants,

the sampling technique used, the instrument, research locale, together with the procedure

analysis.

Research Design

This study will use a phenomenological research design which the primary

objective is to define the phenomena's purpose, structure, and essence (Christensen et al.,

2010). This study will be accomplished by understanding an individual's or group's life

 University of Perpetual Help System Pueblo de Panay - JONELTA
Senior High School Department

experiences and then focusing on the specific through the perspective of the study's

participants (Merriam, 2002). In particular, the researchers will employ Psychological

Phenomenology, often known as Empirical or Transcendental Phenomenology.

According to Moustakas (1994), referenced by Creswell (2005), this method focuses

more on the respondents' experiences than the researchers’ interpretations.

Sources of Data

The rule of thumb for qualitative research indicates that only 5 to 30 persons who

have all experienced the phenomenon should be interviewed. participants in a qualitative

study, according to Crouch and McKenzie (2006), will help the researchers create and

maintain a close relationship, hence facilitating an "open" and "honest" flow of

information. Similarly, the majority of data for this study will be collected through in-

depth Focus Group Discussion (FGD) with 5 to 30 Panay Bukidnon People from Brgy.

Jaena Sur, Jamindan, Capiz. We consult and cite books, periodicals, papers, published

theses and dissertations, and online journals to provide a comprehensive background and

practical solutions to the research challenges.

Participants of the Study

The study will involve 5 to 30 Panay Bukidnon People of Brgy. Jaena Sur,

Jamindan, Capiz. The respondents will be selected using a purposeful criterion sampling

technique, which entails finding and choosing individuals or groups with specialized

knowledge or previous experience regarding the topic of interest (Cresswell & Plano

Clark, 2011). According to Bernard (2002), the importance of availability, willingness to

 University of Perpetual Help System Pueblo de Panay - JONELTA
Senior High School Department

participate, and the ability to articulately, expressively, and reflectively communicate

points of view and experiences. Participants were chosen using the technique of

purposeful criteria. This method is similar to stratified random sampling. However, the

sample size is significantly smaller. This technique is commonly applied in qualitative

research to identify and select information-rich instances about the phenomenon of

interest.

Data Gathering Procedure

The researchers will identify and choose the participants. After gaining access, the

researchers will establish relationships with the individuals by speaking with them

directly and requesting their consent. The interview schedule will be fixed. The group

interview will be conducted face-to-face at Brgy. Jaena Sur, Jamindan Capiz. The

researchers expect that the participants will be very cooperative and open, primarily upon

knowing that their problems in the phenomenon will be addressed through the study.

Treatment and Analysis

The researchers will treat and analyze the data acquired from the interview using

an approach developed by Moustakas (1994) and elaborated upon by Cresswell (2007).

First, the researcher will utilize bracketing, removing all prior knowledge of the

phenomenon. The second process will be horizontalization. It will consist of carefully

reading the interview transcriptions and highlighting statements that are relevant in some

manner. Out of significant statements, clusters of meaning will be derived and used to

develop a textual description of what the participants experienced and a structural

 University of Perpetual Help System Pueblo de Panay - JONELTA
Senior High School Department

description of how they experienced the phenomena. The researchers will then compile

the formulate textural and structural descriptions into a composite description that present

the data on how they preserve their culture and fight against discrimination.

After completing the writing of the general concept, the researchers will move on

to the final step, validation. In this point, the researchers will engage in another

conversation to verify the participants' shared experiences and the analysis and

interpretation corresponding to those experiences. Moreover, the participants will be

permitted to examine the full transcripts of their statements and make any necessary

revisions. This procedure will be conducted to ensure the credibility and validity of the

study's findings.

Ethical Consideration

In concluding the study, ethical considerations will be appraised, especially in

terms of informing and seeking permission from Mr. Michael Harold Pagsuyuin

(University of Perpetual Help System-PdP School Director), Hon. Rafe D. Laluma

(Board Member, Indigenous People Mandatory Representative of Province of Capiz),

National Commission on Indigenous People, Baranggay Officials of Brgy. Jaena Sur,

Jamindan, Capiz, and the participants, to allow the researchers to conduct the study.

The researchers will comply with the Republic Act 10173 - Data Privacy Act of

2012 in order to guarantee absolute confidentiality of the participants' information.

Consequently, it will be optional for participants to write their names. As to assure the

participants of absolute confidentiality, each of them will be asked to sign a consent form.
 University of Perpetual Help System Pueblo de Panay - JONELTA
Senior High School Department

Likewise, the written consent will inform him/her the right to withdraw from the study at

any time (British Educational Research Association, 2018).