The Badjao, who are believed part of the 13 Moro ethno-linguistic groups in Mindanao particularly in the Sulu Archipelago area, are also found in Barangay Tambacan in Iligan City in Northern Mindanao. For centuries, they have remained relatively undisturbed by simply colonialism before the Moro insurgency in Mindanao compromised their position in the socio-political harmony in the Sulu Archipelago leading to them to encounter anomie. The peace-loving Badjao stayed away from the insurgency. This however was interpreted by some Musulmán as a sign of cowardice.

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Heavily prejudiced and discriminated, the Badjao became victims to Moro violence specifically the Abu Sayyaf. Many of the Badjao were moved to escape their morbid situations in their ex – homeland and found their method in different places. Some ended up being in Iligan City and decided to settle. For years, the Badjao became known as beggars and they themselves experienced and are still experiencing a big change in their tradition and identification. Their material culture, monetary activities, sociable organization, spirituality and arts have to develop with the changing situations and circumstances.

In the house vessels to the inland stilt properties, from doing some fishing to begging, from the moorage to the barangay, from Islam to Christianity, and coming from traditional music to the digital discs these changes can be seen as opportunities towards the ethnogenesis of the Badjao away from their usual ancestral waters. Field of Exploration: Ethnohistory, Badjao, ethnogenesis, Iligan City, neighborhood history

1 ) Introduction Iligan is a town in northern Mindanao inside the Philippine Island destinations.

It was once a booming metropolis with its stainlesss steel and bare cement industries, but the closing from the 20th 100 years saw the decline of such industries because of global competition. The location still has professional plants, however in recent years, it shifted towards developing business sites and promoting their tourism sector. Obvious nevertheless is the mendicancy that is available in the metropolis. These beggars are mostly coming from the Badjao group, named by simply some books as one of the Moro ethno-linguistic groups in the Filipino south. This may not be to say the fact that Badjao are Muslims.

They are really considered Moro because of their live in the Sulu seas and as subjects with the Sulu Sultanate (Rodil, 2003). The Badjao in Iligan City are no longer seafarers and the inclination towards the Islamic beliefs is steadily diminishing. From the seas and into the urban centers, the Badjao are little by little being molded by the very circumstances that they found themselves. In Iligan City, one can possibly already take notice of the changing of their culture via sea gypsies to beggars. Proceeding in the International Meeting on Interpersonal Science Exploration, ICSSR 2013 (e-ISBN 978967-11768-1-8).

4-5 06 2013, Penang, MALAYSIA. Arranged by WorldConferences. net 155 2 . Noticing the Badjao in the City One can see the Badjao crisscross through the pavements looking for feasible clients who also are generous enough to provide them some thing. They look unpleasant and are grubby, they smell bad, and are as similarly annoying sometimes. One can watch them vocal and doing musical musical instruments to conciliate passersby, who have just like the gods of aged, seldom reply favorably for the appeasement. Many are stationed near local meals shops dreaming about a reveal of breadcrumbs.

Some can also be found in the metropolis pier, producing diving a living: throw all of them a peso or something, and they will display their diving skills. It truly is mendicancy in the sea. In the city, mendicancy is almost synonymous to the Badjao. People who have no clue about what the Badjao had are prejudicial in their judgments. 3. Research on the Badjao in Iligan Most researches on the Badjao concentrated prove poverty. Sociologists and scientists have considered the typical situation from the Badjao, and papers are actually written on the social condition.

These research are a excited, a way of understanding where society can come in to help the Badjao in Iligan City as clear in Bracamonte (2011). This analyze however can be described as looking backside. It should look backside at the Badjao experiences: experience that are as of now moment going towards ethnogenesis, a change in culture and therefore of ethnic identity. 4. Theoretical Platform The idea of this paper is the fact ethnogenesis is actually a product of your change of culture that in turn replace the ethnic identity of the people experiencing the transform.

Ethnic identity as considered here is, according to Bronze Chee-Beng (1997), the subjective approach: to generate manifest the lifestyle of a people to ascertain their particular identity rather than through a positivistic standpoint wherein a people can be labeled an ethnic id using a presupposed template of who they are allowed to be. Thus, cultural identities happen to be changeable and not statically stiff. Brian Shuop (2008) agrees with this approach and added that changes in ethnic identities happen all the time according to situations a people experiences.

This alter however became possible when folks are forced by simply circumstances to leave the security of already accustomed lifestyle and traditions and adjust to new social conditions. These rapid times of alter break down sociable rules and will cause people belonging to a certain community uncertain of their location within a fresh community. According to Preston (1996), this condition was known by Emile Durkheim as anomie. Durkheim (1951) described that there is in this condition a great upsetting in the internal harmony that kept someone in check.

This and used traditions are not able to identify to get the individual their role in the neighborhood. In the absence of this balance, individuals respond to the conditions of change till balance can be achieved. Cultural change by a community has arrived a product of changing conditions. The ethnic personality gives approach to the development of a fresh one based upon these changing conditions. This kind of change of ethnic id is considered in this paper while ethnogenesis. Carrying on of the Worldwide Conference upon Social Scientific research Research, ICSSR 2013 (e-ISBN 978967-11768-1-8).

4-5 June 2013, Penang, MALAYSIA. Organized by WorldConferences. net 156 a few. Methodology Through this attempt to put on record the changes that the Badjao is suffering from in aiming to escape the calling of their past lifestyle and in enjoying a new one, the essential problem on this paper is definitely the Badjao knowledge towards ethnogenesis. This is answered by showing who the Badjao were in their traditional and ancestral domains, what causes the migration of some to Iligan City, and their life inside the city. 5. 1 Sample and info collection approach

Many works on the Badjao culture are actually present since the publishing of this newspaper. These created materials had been presented to provide a picture from the Badjao in the Sulu oceans. The story of the Badjao migration to Iligan and the culture in the city is carried out through mouth history. A small form of community immersion was also executed and the experts participated in a few activities with the Badjao in their community in Barangay Tambacan, Iligan Town. 6. 0 Finding and Discussion The Badjao, according to Wayne Francis Warren (1981), can be described as group underneath the dominion from the Sulu Sultanate.

He identifies them because Samal Bajau Laut having a culture centered on the sea. They can be scattered in the Sulu archipelago and the Celebes rim. Nimmo (2001) called them Persis Dilaut. The word “Sama is utilized as an autonym plus the term “Dilaut is used to tell apart the Badjao from the banks dwelling Sama people. Sama Dilaut means “Sama of the Sea. But Nimmo as well added that in far eastern Borneo, the definition of “Bajau is employed to refer to all Sama speaking people and this what this individual called Sama Dilaut are called Bajau Laut. Bajau is a great Indonesian term meaning “boat dwelling people.

Regarding their very own origin, Goquingco (1980) assume that the Badjao or Sama Dilaut will be among the wonderful sea-voyagers of Eastern Indonesia who, since the most remote geological age ranges, sailed on from these kinds of deep-sea parts. She argued that the Badjao are related to the Jamaah Laut of Johore and Southern Malaysia. However , during the rising tides of insurgency in the Korea during the 1970s when the Moro Islamic Liberation Front started spreading the ideals from the Moro country, the Badjao were trapped in the middle.

Esplanada (1997), in presenting the case of the Badjao he evaluated in the mountains in upper Philippines, specifically in Baguio City, described that the Badjao were assaulted by both Christian fanatics and Abbronzato secessionist rebels in their areas. Many of the stilt houses had been burnt straight down. Not wanting any more problems, the Badjao left some of their traditional areas and travelled as far as this island then of Luzon in upper Philippines. It absolutely was because of these difficulties that many discovered themselves in new conditions and very different conditions.

The respondents in the Badjao community in Iligan City determined that the explanations why they satisfied in Iligan without any desires for going back to their traditional habitat were piracy, banditry and discrimination. The respondents were once patients of looting and piracy. Pirates, just like the infamous Abu Sayyaf Group, usually roam the Sulu area and loot fishermen. Some Badjao were allegedly killed in the event that they showed resistance against these buccaneers. Two sisters claimed that they left the Sulu Ocean after all their father was murdered by Abu Sayyaf group.

People who decided to settle on lands were always under suspicion by the dominant Tausug and Samal population. A Badjao simply cannot even develop a decent Continuing of the International Conference in Social Scientific research Research, ICSSR 2013 (e-ISBN 978967-11768-1-8). 4-5 June 2013, Penang, MALAYSIA. Organized simply by WorldConferences. net 157 residence without the mistrust of the non-Badjao population. These people believe that, because the Badjao happen to be poor they have to have fully commited a crime or perhaps stolen something for them to be able to construct good houses.

Besides, they were considered as traitors resistant to the Moro trigger because they did not become a member of the secessionist movement in the 1970s. The Badjao also added that they just like Iligan since the people are more tolerant to them contrary to areas in Zamboanga exactly where some of them skilled their palms being burned by cigarettes whenever they elevated them to plead. 6. you Material Culture Central to the Badjao material culture can be their boat, which following centuries of experience in boat building have become the top manifestation of their artisanship.

The boats themselves contained the best possible carvings present in the Tawi-Tawi area (Nimmo, 2001). These types of boats act as the dwellings for the Badjao (Perez III, ainsi que al., 1989). They have short-term stilt homes constructed only in times of vessel repair and overhaul. All their material traditions is very much centered on the sea. Homes are mobile phone in the case to get boathouses and if ever they dwell outside these boathouses, they remained in temporary stilt homes constructed around shorelines in support of serve as basic rest houses”for resting and then for the night.

The Badjao never developed virtually any fondness to get the area and the culture that it usually sustains. In Iligan, the majority of the Badjao endures land and have small houses. It is impressive that not one of them even own a boat. Since only hardly any have the skill of building properties, the Badjao hire all their non-Badjao friends and neighbors to operate the construction. In the Badjao house, the living, dining and sleeping places are in a single place. Only the kitchen place is segregated from the remaining portion of the house. They do not have any table employed for dining; his or her hold their particular plate or place them on to the floor.

Their living room would not have seats, but a few already have a television and a DVD player. Clothes are put into the holder because there is not any cabinet. six. 2 Monetary Activities According to Orosa (1970), the Badjao were naturally fisherman and all scuba divers, as they had been known inside the Sulu archipelago. Warren (1981) noted the Badjao also engaged in trepanging, collecting edible sea cucumbers, and treasure diving. The Badjao of Parang, Maimbung, Tulayan Island and Tawi-Tawi were all pearl technical scuba divers, sometimes inside the service of personal individuals. In certain occasions even though, the Badjao did try to make a living on land.

Several landowners allow them to use undeveloped lands with out permanent payment but with the situation that the Badjao would clear these gets themselves (Nimmo, 2001). This kind of temporary enterprise on area though was temporary for some Badjao mainly because they prefer the life in the sea, on what almost all of their particular economic actions are concentrated. The Social Center of the Philippines (1994) discussed the fact that Badjao anglers, who were also pearl technical scuba divers, brought with them their very own immediate family members as their angling method need the group to participate. The husband strategies the entire activity.

Women can assist in spearing fishes, preparing the netting, and can likewise navigate the boat. Children who were already trained the life of your fisherman help their parents. Many times they sell their products to fish traders in order to generate income, but the Badjao usually simply consider a subsistence economy in the event they experienced that they previously earned enough. Proceeding of the International Meeting on Interpersonal Science Study, ICSSR 2013 (e-ISBN 978967-11768-1-8). 4-5 Summer 2013, Penang, MALAYSIA. Organized by WorldConferences. net 158 In contrast, this distribution of role requires a different condition in the metropolis.

The ag-pangamuh (begging) activity of the Badjao became a family livelihood in Iligan Metropolis. They woke up early each morning to plead with. Badjao moms go to the streets bringing their young girls with the infant bros to function as props to draw compassion from the people. The kids brought with them improvised drums made from plastic being used while music tools. They execute in many edges of the town and ask anything in return. Badjao men are generally left behind in the community in Tambacan because their particular stature while men causes it to be difficult so they can convince people that they need help.

For them, any kind of food helped bring from the proceeds of their ag-pangamuh (begging) during the day is enough to provide the momentary relief from craving for food. This is not restricted to Iligan Town though, for some Badjao as well travel to additional neighboring cities to plead with. Another kind of begging is the angedjo, which can be diving intended for coins placed by ship passengers. This is another good source of income especially among the Badjao children and teenagers. In this activity, the Badjao improvised rafts made of flying Styrofoam and used those to travel on the port in Iligan.

These kinds of children might wait for a traveling ship to anchor inside the port, and upon the anchorage, asked the travellers to drop a coin to allow them to show off all their diving skills. 6. three or more Social Corporation As observed by Goquingco (1980), although there were certainly those who settled on land, a lot of the Badjao were living as nomads on the oceans. They usually communicate and affiliate with each other in a moorage that is composed of family members who are often dakampungan, family or close relations due to alliances. In Nimmo (2001), central towards the moorages were the commanders who were terrain dwellers and only went to sea to fish.

Surrounding all of them were the semi-nomadic anglers who simply return to area during full moons. Outside of the ties in a moorage happen to be Badjao passersby who halted over in the moorage when going to one other destination. The Badjao is nuclear with the father since the main angler while the better half and children provide support. Since almost all of the Badjao in Barangay Tambacan came from several places, they rarely make up the connection shaped in the ocean moorages in Sulu. Relatives or not really, the Badjao in Tambacan helps each other in order to endure. Community groups are not made up of dakampungan.

Family usually come and go in Tambacan and interpersonal organizations no longer resemble that of the moorage. Badjao in Tambacan could be classified in two teams the long term and the much less permanent. Permanent Badjao firmly claimed that they would never leave Iligan City. In addition , a lot of them consider Tambacan as their base, especially when that they return from other exhausting begging trips by Cagayan para Oro Town, Davao Town, Surigao Metropolis and other pays frequently visited by these people especially during Christmas. The less long term Badjao will be those who approach constantly looking for better opportunities to accumulate money.

Badjao who also came completely from Sulu, Basilan, and Zamboanga stayed for weeks, or more than one month in the event the ag-pangamuh activity is good. The less long term Badjao built small stilt houses and then later abandons these homes when they leave. 6. four Religion Though listed as part of the Moro Ethno-linguistic groups, the Badjao continued to be obscure regarding how Islamized they are. Rodil (2003) claims that the Badjao are only regarded as such for their Proceeding of the International Conference on Interpersonal Science Research, ICSSR 2013 (e-ISBN 978967-11768-1-8).

4-5 June 2013, Penang, MALAYSIA. Organized by WorldConferences. net 172 relationship with the Sultanate of Sulu. It is obvious they are not Muslims. Goquingco (1980) believes that the Badjao continue to be primarily questionnable with a pantheon of gods and mood and questionnable rituals. This kind of paganism is usually manifested one example is in the recovery rituals from the Badjao. Nimmo (2001) stated that during healing rituals, the Imam played the role of any pagan clergyman who chanted some Persia passages intended for the improvement of their expected magical forces.

He added that these paragraphs may appear a bit just like taken from the Qur’an specifically to the unaccustomed ears, but the chants happen to be memorized and usually recited without the aid of the Qur’an. In fact , not even one of many Imams has a copy of the Qur’an. Calling the Badjao a Muslim consequently is really a large stretch in the imagination. The Badjao globe according to Nimmo (2001) is composed of supernatural beings, characteristics spirits, and ancestral spirits that can immediately influence the world of the Badjao. Almost all the Badjao in Tambacan are Christians.

We were holding brought to the Christian trust because of the help extended to them simply by Christian faith based groups. On the other hand, there are now just a few members of the community who also professes being Muslims. In the neighborhood, they are known as pa-muslimmuslim, a Cebuano term that implies a person who is actually a Muslim in label simply. The Imam in the community is additionally known as the community drunkard. There is also a New Existence Badjao Community Church in Barangay Tambacan and most Badjao participates in prayer lessons and gospel sessions led by Badjao Pastor.

Immediately after his prayer, the guía reads part of the translated Holy book to the members and delivers all in to silent prayer. After which, that they sing tracks of good remarks (again converted by Christian missionaries) in their own language. After the music of praise, a thanksgiving holiday would stick to where everyone is encouraged to give thanks to Our god. However , similar to the Christian most Iligan Town, the Badjao also features nature state of mind and great forces. six. 5 Skill The Badjao normally recognizes song, music, dance, making and other kinds of art as integral with their everyday life.

Art is not really alienated because mere performance or a hobby separate through the regular stream of daily living. For instance , they have a music for almost any activity and most will be improvised, apart from the standard songs like Lugu (wedding song) and Panulkin (song intended for the dead) (Nimmo, 2001). The Badjao musical instruments are sometimes as improvised because their songs. Although they have the tambul (skinhead drums), drums is generally nearly anything on hand that may be beaten. There is also agong (gongs) and kulintang (set of small gongs) and the gabbang, a xylophone-like instrument.

As well used for grooving is the bola-bola, which is a couple of bamboo or shell clappers that are held in both hands (Cultural Center from the Philippines, 1994). In Iligan City, the Badjao community still procedures their tunes and dances. Their music instruments are mixed with plastic materials applied as plats. This is the one thing in their traditional culture that remains, even though many of the Badjao are already applying MP3 players in the touch screen phones and other such technology that the remaining portion of the people in Tambacan are utilizing, like the aforementioned DVD players.

Part of their culture remained but it is slowly diminishing away with their engagement with mainstream world. Proceeding in the International Conference on Cultural Science Exploration, ICSSR 2013 (e-ISBN 978967-11768-1-8). 4-5 June 2013, Penang, MALAYSIA. Arranged by WorldConferences. net 160 7. Summary and Suggestion Ethnogenesis is often understood as the development of an ethnic id by a great ethnic group under conditions that “” change in id, like a current condition of anomie. It is a genesis generally experienced by people re-acting to considerable amount of difference in their interpersonal environment.

The most obvious change in Badjao culture may be the absence of houseboats in the Iligan Badjao community. Many of the Badjao eventually performed away from the nomadic lifestyle that so characterized their personality in the Sulu area. Motorboat moorings already are out of the picture so their particular social firm already resembles the stationary lifestyle in the land. Economical activities, which in turn centered on fishing and gem diving in Sulu, have become centered on mendicancy. The Badjao too at some point embraced Christianity and what ever traces of Islamic influence found is no longer enough to obtain someone end up being called a Muslim.

The Vorbeter in the Badjao community in Iligan turned out to be the community bum and became a primary reason why Christianity is favored. Indeed, for the sake of survival, the Badjao of Tambacan has become a new group that techniques a new way of life completely different from wherever they were. Ethnogenesis is becoming noticeable as a response to a energetic and changing society. Sources Bracamonte, Nimfa L. (2011). “Evolving Developmental Framework intended for the Sama Dilaut in an Urban Center in the Southern Philippines,  Borneo Study Bulletin, Volume. 36, pp. 186-189.

Ethnical Center with the Philippines (1994). Encyclopedia of Philippine Artwork, Vol. 1 ) PhilippinesL Sentrong Pang-Kultura ng Pilipinas, pp. 72-82. Durkheim, Emile (1951). Suicide: A Study in Sociology. New York: Routeledge, p. 213. Esplanada, Jerry (1997). “Badjaos in Batangas: Refugees away from home,  Filipino Daily Inquirer, August 17, p. 18. Goquingco, Leonor O. (1980). A Great Filipino Heritage: The Dances of the Emerald Isles. Philippines: Ben-Lor Publishers, p. 169-170. Nimmo, Arlon L. Magosaha (2001). An Ethnology of the Tawi-Tawi Sama. Philppines: Ateneo para Manila University Press, pp.

1-2, 18, 22-23, 26-27, 36-39, 57-58, 98-99, 136-139. Orosa, Sixto Y. (1970). The Sulu Archipelago. Thailand: New Mercury Printing Press, p. 62. Perez 3, Rodrigo M. et al. (1989). Persons Architecture. Korea: Impression Incorporation., pp. 203-209. Preston, S. W. (1996). Development Theory: An Introduction. UNITED STATES: Blackwell Marketers Ltd., s. 86. Rodil, B. L. (2003). Story of Mindanao & Sulu in Questions and Answers. Philippines: MINCODE Publisher, pp. 1-10. Continuing of the International Conference on Social Technology Research, ICSSR 2013 (e-ISBN 978967-11768-1-8).

4-5 June 2013, Penang, MALAYSIA. Organized simply by WorldConferences. net 161 Shoup, B. (2008). Multi-Ethnic Declares: Institutional Offers, Myths, and Counterbalancing. UNITED STATES: Routledge, g. 5-6, 22-30. Tan, Chee-Beng (1997). Ethnic Groups, Ethnogenesis and Cultural Identity: Some examples from Malaysia; Hongkong. Hongkong: Chinese College or university of Hongkong Department of Anthropology, g. 3-5. Warren, James Farreneheit. (1981). The Sulu Region: 1768-1891 The Dynamics of External Trade, Slavery and Ethnicity inside the Transformation of Southeast Oriental Maritime State. Singapore: Singapore


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