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Chapter 1

THE PROBLEM AND ITS BACKGROUND

Introduction

Our children represent the continuation of our existence.

Children virtually, from the moment of conception, are in the

process of establishing bond with other human beings. Such bond

would be reflected in the interaction between the parent and child

as observed in childrearing.

Child rearing is a central part of the lives and concern of the

parent’s, majority of women, particularly mothers. In this key area

of women lives, we have largely allowed expert ideas and theories

to dominate public discussion and literature of child rearing but

continually fail to listen to and respect what women themselves

have to say on how they bring up their children. Indeed, this almost

amount to failure to acknowledge the parents particularly mother of

the indigenous group who indeed have views that can be expressed

and listened to at all. Moreover, the specific socialization patterns

and "training" for desirable childhood traits and behaviors

(particularly during infancy/toddler hood and early childhood) are

highly consistent with other Asian cultural groups. However, Pilipino

child-rearing beliefs and practices are reinforced within a traditional

family structure and extended family system with characteristic

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similarities and differences relative to other Asian cultures as well

as ethnic group of the Philippines.

As one of the ethnic groups of the Philipines, the Badjaos are

the most seen roaming around the vicinity of Batanagas City as

beggars begging for alms with their children crying in their arms

and sometimes they become annoying to the public being shouted

and driven away as they desperately ask for mercy. Thus, a scene

catches the researcher’s attention to study their child rearing

practices. Specifically, the Badjao inhabit the coastal area of

Barangay Wawa approximately, 40 to 50 families captivated the

area most of them came from Jolo, Tawitawi and Zamboanga in

search for their livelihood. Their houses are made of bamboes built

at the sea area with a bamboo bridge to reach. They have no

comfort rooms and bedrooms for couple’s privacy. Most of them

are pearl vendors and pearl divers. According to a legend, they

came from the shores of Johore, Indonesia, where they had already

been living in clusters of houseboats. Badjao were originally of the

land-based Samal group but branched off into boat dwellers as a

result of their occupation. This practice might have subsequently

spread to the area around Malaysia. Another theory is that the

Badjao were originally boat dwellers who eventually built stilt

houses near fertile fishing grounds.

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Spanish and American influence on Badjao social and cultural

development has been virtually nil due to two factors: the Badjao

live in the territory of the Muslim Filipinos, although they are also

the least influenced by Islam; and they are itinerant travelers. The

Badjao or "Sea Gypsies" inhabit the shores and waters of Sulu

archipelago. They can be found today in many coastal settlements

dotting the archipelago, particularly in Jolo, Tawi-Tawi and

Sitangkai. Others are scattered in Davao, Surigao, Zamboanga,

Basilan, Bohol, Cebu, Manila and now in Batangas City in search of

livelihood. Their livelihood is totally dependent on the resources of

the sea - fishes, seaweeds, shells and so forth, either for food or to

sell/barter for other necessities such as clothing, materials for boat

construction, and fishing equipment.

A sea ritual makes the Badjaos childbirth practice somewhat

peculiar. The newly born infant is thrown into the sea. Other people

dive after it to rescue it. This ritual is simply an initiation into the

reality of the Badjao life which is based on kinship with the sea.

Their physical features are distinctively attributable to their

environment and their mode of life. They have sturdy built dark

brown skin and bronze hair. Their manner of walking is affected to a

large extent by their crouching on boat stern while sailing or fishing.

Regardless of their cultural orientation, parents play a

significant role in helping their children become honorable and

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contributing members of society. They accomplish this by nurturing

and guiding their children, engaging in problem solving with them,

and modeling by "setting examples" of culturally acceptable ways of

living and solving problems. This is done by adhering to the beliefs,

values, and appropriate conduct accepted in their culture. Cultural

context is central is parenting styles, parent-parent and parent-child

interactions.

This research gives consideration to child rearing practices of

the indigenous group in Wawa, Batangas City with the hope that the

outcome of this study will help them improve their practices in

raising their children.

Statement of the Problem

This study aims to assess the child rearing practices of the

Badjao mothers in Wawa, Batangas City.

Specifically, the study sought to answers to the following

questions:

1. What is the profiles of the Badjao mothers in terms of:

1.1. Age

1.2. Educational Attainment

1.3. Monthly Family Income

1.4. Number of Children

2. What are the child rearing practices of Badjao mothers in

terms of:

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2.1 physical developments

2.1 emotional developments

2.1 intellectualdevelopments

3. What are the health practices of Badjao mothers in rearing

their children in terms of

4.1 Hygiene

4.2 Healthy habits

4. What are the cultural beliefs of Badjao mothers in child

rearing in terms of:

4.1 Discipline

4.2 Marriage

Significance of the Study

The study was conducted to determine the child rearing

practices of Badjao mothers. Hopefully, findings appropriate health

development program to promote and maintain good child rearing

practices which could be beneficial to the following entities:

To the Badjao mothers, the study may help them to furnish

an idea of proper child rearing practices that will intensely benefit

their children.

The study finds usefulness to the Badjao children, as it

promotes awareness of their holistic needs. Thus, promotion of

optimal health for these children may be attained.

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To the Community this study will provide them a better

insight of the role of the society to understand different cultures

which form a basis for providing culture specific child rearing

program;

To the Local City Personnel, hopefully result and

recommendations of this study will help them improve the practices

of Badjaos in their locality;

To the DOH, this study will provide the fundamental data to a

spent enormous amount of time to formulate program to cater the

cultural minority group.

To the Health Care Providers, the study could be an

important source of information that could reinforce their

knowledge and skills in assisting cultural minority group and as

guide in planning appropriate health care plan.

To the future researchers, this study will also be contributive

as they would be conferred with basal data about child rearing

practices of Badjao group to generate new knowledge and expand

existing knowledge of their culture origin, belief and health practice

which could be used as basis or model of their studies especially on

the related field.

Scope and Limitations of the Study

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The study focused on the child rearing practices of Badjao

mothers in Barangay Wawa, Batangas City in terms of the physical,

emotional and intellectual development and health practices. The

cultural beliefs among Badjao mothers regarding discipline, and

marriage were also be gathered and assessed.

There were 10 Badjao mothers who served as informants of

this study. The researchers choose Badjao community which vitally

needs health assessment as reflected in their childrearing practices.

An structured questionnaire was used to illicit data which

were supported with unstructured interviews to substantiate

preliminary findings.