Narrative Report Badjao

This is a Narrative report on our literacy program for the Badjao community in Batangas City.

RATIONALE We chose to advocate on children’s rights, particularly their right to access to education and proper nutrition. We were able to come up with the idea of educating the Badjaos because we often notice them begging on the streets, nocing on peoples’ cars or riding a jeepney and singing there to solicit money. They should not be there on the streets. They should be studying. Badjaos are out of school children and are perceived by some as a !menace" to the society. We have heard of people commenting that their e#istence serves no purpose and that the Badjao ids’ persistence in begging for money had caused them great inconvenience. $otorists and jeepney drivers claim that in worse cases, they meet road accidents as some ids would suddenly cross the street and they had to swerve to avoid hitting them. There were also times when the ids who board jeepneys without the drivers’ consent would fall from the jeepney and later, the poor drivers would be blamed for the mishap. When we were children, we had a share of unfortunate encounters with the Badjaos too. They would often grab our food to the e#tent of chasing us. They would threaten us that if we do not give money, they will poe our eyes out or worse, they will subject as to evil sorcery %ulam&. 'uring Christmas season, the number of Badjaos on the streets increases. The adults would be seen carrying their children with them as they beg. This could be one of the reasons why the ids grow up to beg too. They thin of the act of begging as a natural thing. They e#pect that they would survive the day if they could get one person to shell out some money for them. (owever, while the Badjaos seem to view this as customary) we thin that this scenario calls for intervention. The Badjao children should be given a chance to correct their erroneous percepti perception on that that they don’t need need educati education.. on...tha .thatt they could get by through through begging. begging. $ore importantly, the parents should be taught that their children deserve to be educated. Both the children and their parents need to understand the value of education and its important role in shaping their lives.  *n old adage says says that if you want want to help a hungry hungry person, you should should not give him him fish but you should teach them how to fish. +f we could teach the Badjaos some sills, they would be able to pursue a better livelihood. +f we can teach them how to read and write, they can realie that there are better opportunities that come by being a literate person. They would no longer be fooled and their ignorance would no longer be used against them. We thin that the first step in achieving this is to teach the children. *nd so we embar on a literacy project for the children of the Badjao community.

VIOLATION OF HUMAN RIGHTS Before we start with our plan, we identified some violation of human rights which are evident upon observing the plight of the Badjao tribe, to wit Article 3, 3, The UN Convention Convention on the Rights of of the Child: States Parties shall ensure that the institutions, services and facilities responsible for the care or   protection of children shall conform with the standards standards established established by competent competent authorities, authorities,  particularly in the areas of safety, health, in the number and suitability of their staff, as well as competent supervision.  Article 19, 19, same: 1. States Parties shall take all appropriate legislative, administrative, social and educational  measures to protect the child from all forms of physical or mental violence, injury or abuse, neglect or negligent treatment, maltreatment or exploitation, including sexual abuse, while in the care of parent(s, legal guardian(s or any other person who has the care of the child.  Article 24, 24, same: 1. States Parties recogni!e the right of the child to the enjoyment of the highest attainable standard of health and to facilities for the treatment of illness and rehabilitation of health. States Parties shall strive to ensure that no child is deprived of his or her right of access to such health care services. ". States Parties shall pursue full implementation of this right and, in particular, shall take appropriate measures# (a $o diminish infant and child mortality% (b $o ensure the provision of necessary medical assistance assistance and health care to all children with emphasis on the development of primary health care% (c To com!at disease and maln"trition, incl"ding #ithin the frame#or$ of %rimar& health care, thro"gh, inter alia, the a%%lication of readil& availa!le technolog& and thro"gh the  %rovision of ade'"ate n"tritio"s foods and clean drin$ing#ater, drin$ing#ater, ta$ing into consideration the dangers and ris$s of environmental %oll"tion) (d $o ensure appropriate pre&natal and post&natal health care for mothers% (e To ens"r ens"re e that that all all segm segment ents s of societ societ&, &, in %arti %artic" c"lar lar %aren %arents ts and child children ren,, are informed, have access to ed"cation and are s"%%orted in the "se of !asic $no#ledge of  child health and n"trition, the advantages of !reastfeeding, h&giene and environmental  sanitation and the %revention of accidents) (f $o develop preventive health care, guidance for parents and family planning education and  services.

VIOLATION OF HUMAN RIGHTS Before we start with our plan, we identified some violation of human rights which are evident upon observing the plight of the Badjao tribe, to wit Article 3, 3, The UN Convention Convention on the Rights of of the Child: States Parties shall ensure that the institutions, services and facilities responsible for the care or   protection of children shall conform with the standards standards established established by competent competent authorities, authorities,  particularly in the areas of safety, health, in the number and suitability of their staff, as well as competent supervision.  Article 19, 19, same: 1. States Parties shall take all appropriate legislative, administrative, social and educational  measures to protect the child from all forms of physical or mental violence, injury or abuse, neglect or negligent treatment, maltreatment or exploitation, including sexual abuse, while in the care of parent(s, legal guardian(s or any other person who has the care of the child.  Article 24, 24, same: 1. States Parties recogni!e the right of the child to the enjoyment of the highest attainable standard of health and to facilities for the treatment of illness and rehabilitation of health. States Parties shall strive to ensure that no child is deprived of his or her right of access to such health care services. ". States Parties shall pursue full implementation of this right and, in particular, shall take appropriate measures# (a $o diminish infant and child mortality% (b $o ensure the provision of necessary medical assistance assistance and health care to all children with emphasis on the development of primary health care% (c To com!at disease and maln"trition, incl"ding #ithin the frame#or$ of %rimar& health care, thro"gh, inter alia, the a%%lication of readil& availa!le technolog& and thro"gh the  %rovision of ade'"ate n"tritio"s foods and clean drin$ing#ater, drin$ing#ater, ta$ing into consideration the dangers and ris$s of environmental %oll"tion) (d $o ensure appropriate pre&natal and post&natal health care for mothers% (e To ens"r ens"re e that that all all segm segment ents s of societ societ&, &, in %arti %artic" c"lar lar %aren %arents ts and child children ren,, are informed, have access to ed"cation and are s"%%orted in the "se of !asic $no#ledge of  child health and n"trition, the advantages of !reastfeeding, h&giene and environmental  sanitation and the %revention of accidents) (f $o develop preventive health care, guidance for parents and family planning education and  services.

'. States Parties shall take all effective and appropriate measures with a view to abolishing  traditional practices prejudicial to the health of children. . States Parties undertake to promote and encourage international international co&operation with a view to achieving progressively the full reali!ation of the right recogni!ed in the present article. )n this regard, particular account shall be taken of the needs of developing countries.  Article 2*, 2*, same: 1. States Parties recogni!e the right of the child to education, and with a view to achieving this right progressively and on the basis of e*ual opportunity, they shall, in particular# (a +ake primary education compulsory and available free to all% (b ncourage the development of different forms of secondary education, including general  and and vocati vocation onal al educ educati ation on,, make make them them availa available ble and and acces accessib sible le to every every child child,, and and take take appro appropri priate ate measu measures res such such as the the introd introduc uctio tion n of free free educ educati ation on and and offer offering ing finan financia cial  l  assistance in case of need% (c +ake higher education accessible to all on the basis of capacity by every appropriate means% (d +ake educational and vocational information and guidance available and accessible to all  children% (e $ake measures to encourage regular attendance at schools and the reduction of drop&out  rates.  Article 31, 31, same 1. States Parties recogni!e the right of the child to rest and leisure, to engage in play and  recreational activities appropriate to the age of the child and to participate freely in cultural life and the arts. ". States Parties shall respect and promote the right of the child to participate fully in cultural  and artistic life and shall encourage the provision of appropriate and e*ual opportunities for  cultural, artistic, recreational and leisure activity.  Article 32, 32, same 1. States Parties recogni!e the right of the child to be protected from economic exploitation and  from performing any work that is likely to be ha!ardous ha!ardous or to interfere with the child-s education, education, or to be harmful to the child-s health or physical, mental, spiritual, moral or social development.  Article 3+, 3+, same: States Parties shall protect the child against all other forms of exploitation prejudicial to any  aspects of the child-s welfare.

PROFILE

We now now that that deal dealin ing g with with peop people le who who have have a diff differ eren entt cult cultur ure e from from us can can be chall challen engin ging, g, so we made made a resea research rch to mae mae sure sure we get get thing things s right. right. (ere is what what we discovered-

Total population:  *t least /0,000, /0,000, in the 1hilippines) *t *t least 20,000 in 3abah, 3abah, $alaysia) 2 4nnown in other  countries in +ndonesia 5 3outheast *sian region.

1 $onthly 3tatistical Bulletin, 6anuary 700/- 3abah8, 'epartment of 3tatistics $alaysia, 3abah. +33N 297:2;<=

Regions with signii!ant populations: 1hilippines %3ulu *rchipelago, >amboanga 1eninsula, $indanao& $alaysia %3abah& +ndonesia %?alimantan, $adura, Nusa Tenggara, 3ulawesi& Brunei elsewhere Languages: 3ama@Bajaw languages,7 Chabacano, $alay, Bahasa 3ug, Bahasa +ndonesia, Anglish Religion 3unni +slam %majority&, ol +slam, *nimism, Christianity Relate" ethni! g#oups Tausug, aan Drang Eaut, other $oros, $alays, Drang Eaut, Cham other *ustronesian peoples The $a%au %FˈbGdʒɔːF, also spelled $a"%ao, $a%aw, $a%ao, $a%o, $a"%au, or $a"%aw&, are a $oro indigenous ethnic group of $aritime 3outheast *sia. The Bajau continue to live a seaborne lifestyle, maing use of small wooden sailing vessels %such as the perahu and vinta&. They are also nown as 3ama or Sa&al. The Bajau are traditionally from the many islands of the 3ulu *rchipelago in the 1hilippines, as well as parts of the coastal areas of $indanao and northern Borneo. +n the last fifty years, many of the ilipino Bajau have migrated to neighbouring $alaysia and the northern islands of the 1hilippines, due to the continuing conflict in the  *utonomous Hegion in $uslim $indanao. Currently, they are the second largest ethnic group in the $alaysian state of 3abah, maing up 2:.I : of the total population. Jroups of Bajau have also migrated to 3ulawesi and ?alimantan in +ndonesia, although figures of their e#act population are unnown.  Bajau have sometimes been referred to as the 8 3ea Jypsies8, although the term has been used to encompass a number of nonKrelated ethnic groups with similar traditional

2 ?auman 3ama Dnline. 8What Eanguage do the Badjao 3peaL8 . Hetrieved 702:K07K7:. 3 3upra at note 2. 4 Eotte ?emens. iving on /oundaries# $he 0rang /ajo of $inakin aut, )ndonesia  %3ocial  *nthropology BachelorMs thesis&. 4niversity of 4trecht. Hetrieved $arch 72, 7022.

lifestyles, such as the $oen of the BurmeseKThai $ergui *rchipelago and the Drang Eaut of  southeastern 3umatra and the Hiau +slands of +ndonesia. The modern outward spread of the Bajau from older inhabited areas seems to have been associated with the development of sea trade in sea cucumber  %trepang&.

Te#& Eie the term ?adaanKdusun, Bajau is a collective term, used to describe several closely related indigenous groups. These Bajau groups also blend culturally with the 3ama groups into what is most properly called the 3ama@Bajau people. (istorically the term 83ama8 was used to describe the more landKoriented and settled 3ama@Bajau groups, while 8Bajau8 was used to describe the more seaKoriented, boatKdwelling, nomadic groups. Aven these distinctions are fading as the majority of Bajaus have long since abandoned boat living, most for  3ama@style piling houses in the coastal shallows. Today, the greatest feature distinguishing the 8Bajau8 from the 83ama8 is their poverty. The 3ama@Bajau peoples spea some ten languages of the 3ama@Bajau subgroup of  the Western $alayoK1olynesian language family.< Histo#' The e#act origin of the word 8 /ajau8 is unclear. +t is generally accepted that these groups of people can be termed Bajau, though they never call themselves Bajau. +nstead, they call themselves with the names of their tribes, usually the place they live or place of origin. They accept the term Bajau because they realise that they share some vocabulary and general genetic characteristic such as in having darer sin, although the 3imunul appear to be an e#ception in having fairer sin. British administrators in 3abah classified the 3ama as 8 /ajau8 and labelled them as such in their birth certificates. 'uring their time in $alaysia, some have started labelling themselves as their ancestors called themselves, such as 3imunul. or political reasons and to ensure easy access to the special privileges granted to ethnic $alays , many have started calling themselves $alay. This is especially true for recent $oro ilipino migrants. or most of their history, the Bajau have been a nomadic, seafaring people, living off the sea by trading and subsistence fishing. ;  The boat dwelling Bajau see themselves as nonK aggressive people. They ept close to the shore by erecting houses on stilts, and traveled using lepa&lepa, handmade boats which many lived in. / *lthough historically originating from the

5 Clifford 3ather, 8The Bajau Eaut8, D#ford 4. 1ress, 2==/ 6 8The last of the sea nomads8 . $he uardian. 3eptember 29, 7020. *rchived from the original on 3eptember 29, 7020. Hetrieved 3eptember 29, 7020. 7 +bid.

southern 1hilippine coasts, 3abahan 3ama legend narrates that they are descended from members of the royal guard of the 6ohor 3ultanate, after the fall of the $alacca Ampire, who settled along the east coast of Borneo after being driven there by storms. *nother version goes that a 6ohorean princess was washed away by a flood. +n his grief her father ordered his subjects to sea to return only when they had found his daughter. (owever, there are traces that 3ama people came from Hiau *rchipelago  especially Eingga +sland more than :00 years ago. +t is believed by some that the migration process of  3amah to North West Borneo too place more than 200 years earlier, starting from trade with the Ampire of Brunei %the 6ohorean princess who in the origin myth was a royal bride being sent to 3ulu but was idnapped by the 1rince of Brunei&. With the overthrow of the legitimate 3ultan of 6ohor by Bugis conuerors, the 3ama people fled to the western coast of North Borneo, where they felt safe to live under the protection of the Brunei 3ultanate. That is why native ?adaanK'usun call 3ama people as 8 tuhun8 or 8tulun Sama %8people of 3ama8& in their  dialects, the form of recognition before the arrival of westerners. +t was believed that 3ama people are not from the royalty of the 3ultanate, but loyal worers, craftsmen, boat builders and farmers that fled from cruelty of ethnic cleansing in chaotic 6ohor during aggression of the Bugis taing over the throne of 6ohor. Today the number of Bajau who are born and live primarily at sea is diminishing, partially due to hotly debated government programs which have moved Bajau on to the mainland. O

8 $ellie Eeandicho Eope %700;&.  2 handbook of Philippine folklore. 41 1ress. p. <0. +3BN =/2K <7K<2K:. 9 $wilight of the Sea People , Qol. +++ %7&, 1hilippine Center of +nvestigative 6ournalism, 6une 7002, retrieved $arch 72, 7022 and Adsel E. Beja %700;&. 3egotiating globali!ation in 2sia .  *teneo de $anila 4niversity 1ress. p. 79;. +3BN =/2K07;K02KR.

language, cultures and tradition. (owever, certain subKgroups are able to understand the languages of other subKgroups. or e#ample, some Bajau understand the Bajau 4bian language, and the Bajau 4bian and 3imunul in 3abah are able to understand and spea the Tausug language called the 3ulu language in 3abah. The general terms for the native languages of the Bajau is Sahasa Sajau or 3inama. Eists of Bajau subKgroups2. U)ian @ Driginate from the island 3outh 4bian in TawiKTawi, 1hilippines and mae up the largest Bajau subKgroup in 3abah. They reside in siable minorities living around the towns of ?udat and 3emporna in 3abah, $alaysia. 7. $anna#an K *nother subgroup of Bajau originated from Bannaran +sland in TawiKTawi. $ostly found in ?udat, ?una, 3emporna and Tawau. :. Sa&a K Commonly nown as $a%au +ota $elu", because most of them live in or near  area of ?ota Belud, 3abah. This is actually a misnomer as they can be found all over the west coast of the state, and not just in ?ota Belud. They call themselves 3ama, not Bajau and their neighbours, the 'usuns also call them 3ama, not Bajau. British administrators originally defined them as Bajau. . Sa&ah,Sa&a Sulawesi Selatan-  %$alaysia&O=P <. Si&unul  @ 3imunul people can be found at ?ampung Boara, 3andaan, 3emporna and Eahad 'atu Towns. 3imunul is an island in TawiKTawi where many 3ama 3imunul are still found and are the majority there. They are nown among the Bajau group for  having fair sin. ;. Sa&al %1hilippines, $alaysia& @ * group native to the 1hilippines, a large number are now residing around the coasts of northern 3abah, though many have also migrated north to the seas around the Qisayas and southern Euon. The 3amal are sometimes considered distinct from the other Bajau. 20 They are the largest single group of Bajau. O22P /. $a%au Sulu. K This subKgroup, of mi#ed heritage Bajau and Tausug, live mostly in ?udat, and have origins in the 1hilippines, hence, although living among $alay peoples for a substantial part of their history, are also able to converse in the Tausug  and 3amal languages. 9. Tan"o- $as K This subKgroup was rarely found in 3abah before 2=/0s. They had recently migrated to 3abah from a place called Tando Bas in the 3ulu *rchipelago. =. Ungus Matata K This subKgroup was rarely found in 3abah before 2=/0s. They had recently migrated to 3abah from a place called 4ngus $atata in the 3ulu *rchipelago. 20. Tolen K This subKgroup was found only at BumKbum island, in 3emporna, 3abah. No trace of them anywhere else even in the 3ulu *rchipelago.

10 (arry Nimmo %2=/7&. $he sea people of Sulu# a study of social change in the Philippines . Chandler 1ub. Co. +3BN 0K9207K0<:K:.

22. Pala-u or Bajau Eaut K The word 1alaMu in Bajau means boatKdwelling, but is by many Bajau Eaut considered derogatory, why they prefer the term Bajau Eaut. This subKgroup originally lived on boats all the time but almost all have taen to living on land in the 1hilippines. +n $alaysia the boatKdwelling culture has been retained by some, but many others have built homes on land. 27. Ta)awan %3ulu, $alaysia& @ This subKgroup was rarely found in 3abah before 2=/0s. They have recently migrated to 3abah from an island called Tabawan, TawiKtawi, 1hilippines. They are now numerous in 3abah. 2:. $anguingui or $alangingi Sa&al  %1hilippines, $alaysia& @ Native to the 1hilippines, where the majority still live. This subKgroup was rarely found in 3abah before 2=/0s. 3ome have recently migrated to 3abah. The Balanguingui were once slavers and pirates during the 2;th to 2=th centuries, capturing people from other nearby ethnic groups and often integrating them into their own culture. 22 2. Si.u)ung @ 1eople from this subKgroup were rare in 3abah before 2=/0s. They have recently migrated to 3abah. +n 3arawa there are a number of +ban named Bajau %e.g. Beransah Bajau, (illary Bajau& The obvious migration pattern after 2=/0 is the obvious fallout of the armed fighting between major $oro groups and 3ettler militia and 1hilippine Navy disrupting the traditional sea routes of  the sea loving Badjau.

Religion Religions o $a%aus /0 Heligion +slam Christianity ol religion F Dther religions No religion F 4nnown

     

1ercent =<.7;I 0.<7I 0.09I .2I

Claims to religious piety and learning are an important source of individual prestige among the coastal Bajau. 3ome of the Bajau lac mosues and must rely on the shoreKbased communities such as those of the more +slamied or $alay peoples. The 4bian Bajau, due to their nomadic marine lifestyle, are much less adherent to orthodo# +slam, and practice more of a syncretic fol hybrid, revering local sea spirits, nown in +slamic terminology as 6inn.

11 6ames rancis Warren %700/&. $he Sulu !one, 145671686# the dynamics of external trade, slavery, and ethnicity in the transformation of a Southeast 2sian maritime state . N43 1ress. p. 29. +3BN ==/2K;=K:9;K0. 12 7020 1opulation and (ousing Census of $alaysia8 %in $alay and Anglish&. 'epartment of 3tatistics, $alaysia. Hetrieved 7027K0;K2/. p. 20/

1ultu#e The Hegatta Eepa festival in 3emporna, 3abah, $alaysia. epa  means 8boat8 in the dialect of east coast Bajau. +n this festival, Bajau people decorate their boats with colorful flags. $any Bajaus of the east coast retain their seaborne lifestyle, together with remnants of  traditional preK+slamic beliefs. Traditional Bajau communities may have a duun %i.e. a shaman& and may adhere to taboos concerning the treatment of the sea and other cultural aspects. *n e#ample of this is the offering of thans to the 0mboh 9ilaut , the Jod of the 3ea, whenever a particularly large catch is brought in. The east coast 3abah  Bajau are also famous for the annual 3emporna Hegatta.  *mong the boatKdwellers in particular, community spirit mediums are consulted at least once a year for a public sance and nightly trance dancing. +n times of epidemics, the mediums are also called upon to remove illness causing spirits from the community. They do this by setting a 8spirit boat8 adrift in the open sea beyond the village or anchorage. +t has been suggested by some researchers that Bajau peopleMs visits to  *rnhem Eand gave rise to the accounts of the mysterious BaijiniU6inn people in the myths of *ustraliaMs olngu  *boriginals.2: Bajau fishermen mae use of wooden sailing vessels nown as  perahu lambo for  voyages as far as Timor and *rafura seas. 2 The construction and launch of these craft are ritualied, and the vessels are believe to have a spirit % Sumanga- &.2< 4nder a 2=/ $emorandum of 4nderstanding, 8+ndonesian traditional fishermen8 are allowed to fish within the A#clusive Aconomic >one of *ustralia, which includes traditional fishing grounds of Bajau fishers. (owever, illegal fishing encroachment of Corporate 3ea Trawlers in these areas has led to concern about overfishing O2;P and destruction of Bajau vessels. 2; Bajaus are also noted for their e#ceptional abilities in freeKdiving, with physical adaptations that enable them to see better and dive longer underwater. O2/P 'ivers wor long days with the 8greatest daily apnea diving time reported in humans8 of greater than < hours per day submerged. O29P 3ome Bajau intentionally rupture their eardrums  at an early age in order to facilitate diving and hunting at sea. $any older Bajau are therefore hard of hearing .O
13 Berndt, Honald $urray) Berndt, Catherine (elen %2=<&.  2rnhem and# its history and its  people. Qolume 9 of (uman relations area files- $urngin. . W. Cheshire. p. : 14 3tacey, Natasha %700/&. /oats to burn# /ajo fishing activity in the 2ustralian fishing !one . Canberra, *ustralia- *N4 A 1ress. +3BN =/9K2K=70=7K=
The West Coast Bajau are e#pert euestrians  @ this is their main claim to fame in $alaysia, where horse riding has never been widespread anywhere else. Bajau people are also well nown for weaving and needlewor sills. Bajau have a uniue type of dance called the 1angigal. +t is common in wedding ceremonies for  native communities throughout $alaysia and the 3ulu *rchipelago. This dance is most famously danced to the music 'ayangKdayang. Numerous $usic Qideos of the 1angigal songs and dances have been produced in $alaysia and distributed throughout 3abah and in the 3ulu  *rchipelago. Nota)le $a%au •

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$at 3alleh %'atu $uhammad 3alleh& K 3abah warrior from +nanam  during the British administration of North Borneo. Tun 'atu $ustapha %Tun 'atu $ustapha bin 'atu (arun& K irst ang diK1ertua Negeri %Jovernor& of 3abah and third Chief $inister  of 3abah. Tun 3aid ?erua %Tun 'atu $ohamad 3aid ?erua& K ormer Chief $inister of 3abah and ang diK1ertua Negeri %Jovernor& of 3abah from ?ota Belud. 'atu 3eri 1anglima 3alleh 3aid ?erua %'atu $ohd 3alleh bin Tun $ohd 3aid ?erua& K ormer Chief $inister of 3abah from ?ota Belud. Tun 3aaran 'andai K Chief $inister of 3abah and ang diK1ertua Negeri %Jovernor& of  3abah from 3emporna. Tun *hmadshah *bdullah K ang diK1ertua Negeri %Jovernor& of 3abah from +nanam 'atoM $ohd Nasir Tun 3aaran  %'atoM $ohd Nasir bin Tun 3aaran 'andai& K 3abah 1olitician from 3emporna. 'atu 3eri (j $ohd 3hafie Bin *pdal  %'atoM 3eri (j $ohd 3hafie Bin *pdal& K $alaysian minister.

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Dsu 3uam %'atu 3eri 1anglima Dsu bin 3uam& K Chief $inister of 3abah from 1apar .

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Tan 3ri 1andiar *min $ulia K 3peaer of the 'ewan Hayat , 1arliament of $alaysia

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 *salani *bdul Hahim %'atu *salani Bin *bdul Hahim& K ormer $inister of Culture, outh and 3ports 3emporna.  *dam  *7 %*iam $at 3aman& K $alaysian singer and actor, grandson of Tun  *hmadshah *bdullah. Norayu %*yu& 'amit K $alaysian singer and Dne in a $illion %3eason 7& champion. anie %3iti 3uriane 6ularim& K $alaysian singer in the popular TQ shows of $entor  on TQ:

Planning Stage We relayed our plan to teach the Badjao children every weeend to the City 3ocial Welfare and 'evelopment Dffice %C3W'D&. Dur contact person is $s. 3everina $. Coloma, who is very active in pushing for the rights of the Badjao.

Hu&an #ights a"2o!ate3 $rs. 3everina $. Coloma, employee of the C3W'D as she leads us to the Badjao village. $rs. Coloma coordinated with the Badjao leaders in the community and she was able to encourage a family of Badjaos to undergo our literacy program. We would teach them how to read and write.

The Lite#a!' P#og#a& We teach every weeend at the $alitam 'ay Care Center.

Ha2en o lea#ning3 $alitam 'ay Care Center is reserved for school children in the barangay. *ccording to the Badjaos, they don’t go to school. They wanted so much to attend school in this place but they were told they couldn’t for they were not registered. They need birth certificates. 4pon sharing this story with the C3W'D, they assured us that they were already on the process of registering them with the N3D.

 *t first, we felt scared as we saw the children, who were with two adults in that time, stared at us and scrutinied us from head to foot. (owever, we summoned the strength to approach them in a cheerful manner and introduced ourselves formally. We were delighted to find out how friendly they were and how eager they wanted to start the teaching sessions. We ased for the bacgroundFprofile of our students. We learned that they were brothers and sisters and that four of them were cousins.  * year ago, they lost their father but they didn’t elaborate on the details of their father’s death. They came from a village of Badjaos several ilometres away from $alitam. To earn a living, they sell some pearls they find at sea and if there are none, they beg.

Fi#st ti&e to hol" a pen!il3 The Badjao ids were e#cited to have pencils and papers of  their own. +nitially, we only thought of teaching the children but after conversing with the two adults %$ahilan and $aligaya&, who happened to be their mother and grandmother, respectively, we decided to include them in our target since we discovered that they were also illiterates. The children can spea ilipino %Tagalog& well. They could also count from one to ten, albeit in 3panish lie !'os", !Tres"...the language they use when begging. 3o we taught them how to count from one to ten both in ilipino and Anglish. We also learned that they don’t now how write their names. They don’t now how to tell the time. 3o it was our plan to teach how to tell do so after they had mastered the alphabet. The children new who the eldest was and the youngest among them but they don’t have a concept of !birthdays". They don’t now when they were born and so, they also don’t now their age. They could write some lines but do not now distinctly the letters of the alphabet. They were really happy when we informed them that they could eep the pencils and the papers. We told them that they would use it for the duration of the program and specifically instructed them not to sell it for money because it is their ticet to a bright future. The children envision themselves to wor on a regular job) that’s why we were so happy to teach them because they already have a vision but they did not now how to mae it happen. They thought it’s impossible for Badjaos lie them. +nay $ahilan and $aligaya told us that their children wanted to go to school and they wanted them to go to school too but are hindered by financial problems and the belief that they could be discriminated.

Ha2ing a ha#" ti&e3 Eola $ahilan had a difficult time holding the pencil but she did her  best to write lines.

1onuse" with the 4$53 6uni Boy wanted to eliminate the !Boy" in his name because he was having a hard time writing the letter !B" but soon after, he was able to master writing that particular letter in the alphabet. Dn our first day of classes, we met one guy named !Bernard" from 4niversity of (awaii who was doing a study about the Badjao dances. We reminded him on how to properly treat and address the Badjaos.

At last3 *fter much prodding and encouragement, they were able to write their names finally.

S&a#t in"ee"3 This was the wor of !Totoy Bibo". True to his name, he was the brightest boy in class, although he became so engrossed in writing that he didn’t want to participate in the recitation anymore.

We then treat the Badjaos for lunch as our toen of gratitude for doing their best during the first day of classes wherein they learned how to write their names and count from one to ten. $eanwhile, we had observed that most of the ids have runny nose and that they wipe their  noses with their clothes. +t was then that we decided that we would not only teach them how to read and write but also, how to practice proper hygiene. Dn the second day, they learned the alphabet. 3ince the 'ay Care Center was closed that time we moved to the (ealth Center. This time, our focus was learning !*baada" 1hange o plans 6 4#o& s&all to $IG5  *fter the second meeting, the Badjaos informed us that they would not be around because they will move from town to town for !pamamaso". We respected their decision and told them that we will wait for their return. Dn the third day, we forgot that the Badjaos will not be around at the 'ay Care Center so we decided to go visit their village. The road leading to the village was rough. We also found out how far the Badjaos were waling to reach the city. We noticed that this could be a real problem when emergency cases arise and they need fast access to medicines.

(eep into the o#est3 To reach the Badjao village, you need to wal down a forestKlie terrain. 3ome tricycle drivers would agree to tae you there while some would not.

(i#t #oa"3 The road leading to the Badjao village, a few ilometres away from Brgy. $alitam. The Badjaos live by the sea.

1lean*up nee"e"3  *t first, we thought that the Badjaos were the ones mindlessly doing the literring. But according to the Badjaos and as attested to by $rs. Coloma, the garbage in this

picture is awashed to the shore and piles up every day and in fact, it was the Badjaos who tae time to clean them up. True to the words of some who have been there, you would smell stench emanating from the houses. This could be attributed also to their lac of toilet facilities and the tangy smell of the sea. Dnce there, we were greeted by a throng of Badjao idsV There were so many of them. The Badjao population in this part of the community is composed mainly of the young. Eater, we learned that it was because Badjao girls marry at the age of 2<. +t was lie a tradition. Dne woman has a minimum of si# ids.

+i"s loite# a#oun"3 Dnly a few children are actually going to school %a maeshift learning center at the heart of the village&

T'pi!al $a"%ao house3 Badjao houses are made of nipa huts and with the distance of one house to another, there is hardly any privacy. The woman waves since after a few days of going there, they are already familiar with the sight of us.

Pla'ing with "i#t3 This girl was munching on a !sinturis" while playing with dirtV 3o we reminded them that washing your hands before you eat is very important. Then we discovered that in the heart of the village, there lies 3ahaya Eearning Center. 3ahaya Eearning Center is a maeKshift classroom, a nipa hut where Badjao ids who lie to study can do so from elementary to high school. (owever, this is not a regular school. +t was put up by missionaries. When we went there, we met two missionaries who were teaching the Badjaos @ 3ister e from $indanao and 3ister Wati from +ndonesia. 3ister Wati enrolled in

41 to study ilipino for the sole purpose of carrying out her mission to teach the Badjaos. We were inspired by their stories and their noble mission.

1h#ist&as at Saha'a3  *t the center is Teacher Wati. Teacher e is bac in her hometown in $indanao for the holiday. The others are people who volunteered to help us hold a Christmas party for the children in 3ahaya. We were able to have the pleasure of observing the two missionaries as they teach and we decided that after teaching $ahilan’s family, we would also join them in teaching a larger  audience. The missionaries told us that not all the children attend classes in 3ahaya. +t was very difficult to persuade the parents to let their children study. The parents ratiocinated that the ids would survive without education and for them, survival is all that matters. *lso, one of the difficulties encountered by them is the lac of consistency among the students. 3ometimes, they were very eager to learn, sometimes, they don’t want to go to school. Be that as it may, they follow instructions such that discipline among them is not hard to instil if one just has the patience. The students also do Bible studying and fellowship every 3unday. This is conducted by 3ister Wati and 3ister e with the help of a few volunteers, one of  which is !?uya 6ao", a Tagalog who was named !6ao" after he married a Badjao woman who came from 'avao and was able to earn a degree. 6ao’s wife served as our inspiration that we, too, could help the children aspire to earn a degree. We were informed by 3ister Wati that once the students are eligible to go to College, they would arrange for their transfer to a school in Bulacan established specifically to cater to the educational needs of indigenous peoples.

$i)le stu"'3 3ister e teaches the students %these are the oldest in the group& the value of  obeying their parents as she cites a Biblical verse. We were very impressed at how the students behaved in class. They were even able to enumerate the boos composing the Dld TestamentV Because of this observation, we became firmer in our belief that our program is feasible and will really wor out. Before we parted ways with the two missionaries, we ased them how else could be of  help to the learning center and we e#pressed our desire to join them in their mission. We were told that they were out of school supplies. +n that time, we brought with us :0 *BC boos that we bought for $ahilan’s family. 3ince they were nowhere to be found that day, we donated the boos to the learning center with a promise to go solicit for funding to get the necessary items. The ne#t few weeends, we visited there to assist the missionaries. 1h#ist&as pa#t' with the $a"%ao !hil"#en True to our promise, we came bac with the needed school supplies. We were able to tal to a publisher about our advocacy and Qibal 1ublishing (ouse %also nown as 3' publications& decided to donate boos. *t first, we thought there would only be a few to spare but we were surprised that $r. *ubrey of Qibal sent to 4B several bo#es of old and new boos, with most of them, new, still wrapped in plastics and complete with teacherKstudent modules and C'’s. We were truly grateful. Then our friends volunteered to help us arrange a Christmas party in the 3ahaya Eearning Center. With the funds that we were able to raise among ourselves, we bought school supplies for the Badjaos according to the list that 3ister e sent through a te#t message. We

bought papers and pencils, $anila paper and those that they need for teaching. We also bought hand soaps for the children so that they can practice proper hygiene by washing at the very least. We then bought groceries for 3ister e and 3ister Wati as toens of gratitude. The children were really happy to play games with us and enjoyed receiving their  Christmas gifts in the form of boos. The Tagalog volunteers also helped us unload our goodies.

$oo.s o# the Saha'a lea#ne#s3 The boos were complete from those fit for Jrade 2K; and 2 st yearKth year learners.

I&&e#sing ou#sel2es +n the days that followed, we visited the village to find out about their culture so we would now their needs and how to go about our literacy program to help a great number of people.  *fter a few time of going bac to the village, we learned that we must first befriend them and win

their hearts before they could trust us in educating them. We were also faced with the daunting tas of helping them realie the value of education.

We attended weddings and local celebrations.

$a"%ao 7e""ing !e#e&on'3 *fter being at the village for several times, we learned that when a man is able to capture a woman with a blanet, that woman will belong to him and they will get married...so girls have to be careful not to be caught by a man they don’t want to be their  husbands.

When somebody weds, the whole village taes part and the young girls dance their traditional dance called !+gol".

4Magsu.ol58 Badjaos say !magsuol" to mean !than you".

Veggie t'pes3 Badjaos don’t lie eating meat. They go for fish and bread...and pancit to match the bread.

Hu##a' to the newl' we"s8 We chased a Badjao wedding cae made of !balinghoy"

Reunite"3 inally, we saw Eola $ahilan after the Christmas holidays. 3he agreed to go bac to school in 6anuary.

Han" in han"3 The other volunteers together with Eola $ahilan.

Til we &eet again3 The Badjao ids call us !*te Homa" and !*te Bem".

Ou# P#og#ess Sin!e 7e Sta#te"  * family of 2< now now how to hold a pencil, how to spell and write their names and how to count from 2K20 in Anglish and ilipino. They now now the alphabet, although there is as yet no mastery. They have a concept of time now. Children at 3ahaya have complete school supplies now. The number of volunteers has increased as our friends joined us in advocating for the rights of the Badjao minority. The number of children studying in 3ahaya increased after we were able to persuade the Badjaos that a brighter future lies ahead of them if they believe in the power of  education. The parents heard that we were distributing boos and school materials and this gave them an assurance that if their children do their best, they could land in College through the help of the missionaries. Children had started the practice of washing their hands with a soap. rom a family of 2<, we are now able to teach in a community of people...in 3ahaya together with the missionaries. (owever, we shall still give special focus to the family of  $ahilan because they are !uniue" among all the Badjao families. They are uniue in the sense that they wanted all their children and grand children to go to a regular school and eventually land a good job so that they would no longer beg and go from town to town when Christmas season comes, something that is not envisioned by the other Badjao families.

Ou# u#the# plan o a!tion  *side from teaching every weeend, we plan to raise awareness on proper waste disposal to neighboring barangays so the garbage won’t pile up at the sea where the Badjao village is or in the alternative) 1ropose to schools offering Citienship Welfare Training 3ervice %CWT3& to choose the village as one of their assigned cleaning areas.