Abstract / Excerpt:

This research study was conducted to collect, record, transcribe, translate, analyze, and preserve the oral narratives of the Teduray people in Upi, Maguindanao. Specifically, it aimed to (1) describe the Teduray people in Upi, Maguindanao; (2) classify the collected oral narratives in terms of genre and believability; (3) analyze the values reflected in the stories; and (4) present the educational implications of the oral narratives. Two types of data were gathered in this study: the lifestyle and background information of the Teduray people and their oral traditions. These data were collected from four different groups of respondents - the guide, key informants, translator, and those who told the background of the Teduray people. All the respondents were etew rotor or mountain people. Informal interview, community visits and library research were conducted to gather and verify needed data and information. A survey was done to gather data on the believability (sacredness and truthfulness) of the collected oral narratives. Content analysis was used in classifying the oral narratives based on Eugenio's (1982) matrix and based on Teduray classification. The same method was done in determining the values reflected in the stories using Timbreza's (2003) categories of values. Findings of the study reveal that the Teduray people have their own language. They are animists because they believe that natural objects in nature have souls or spiritual forces. They offer ritual prayers in all their activities through the beliyan, a spiritual leader who can see Tulus, the tribe's supreme being. They pay respect to timuay, their community leader. Although there are barangay laws, the tribal customary laws are still being followed in Teduray intact communities. However, in mixed communities where tri-people live, the local government laws are applied. Farming, fishing and working as farm labor are the sources of livelihood for most families. The early Teduray people observed but the practice of giving of dowry still exists. Storytelling is done at night right after supper and during relative gatherings, special occasions and thanksgiving celebrations. Of the 30 oral narratives collected, translated and verified, 5 are myths, 18 are legends, and 7 are folktales. All the stories are considered true by the informants. Moreover, majority of them considered the stories sacred. The Teduray oral narratives reflect the cultural life, religious practices and beliefs of the tribe. The Teduray people are rice, corn and fish farmers. They perform ritual prayers in all their activities; they recognize the spirits around them; they believe that gods, goddesses and supernatural beings exist; and they believe that disobedience is punished. During festivities, they are traditional instruments such as gongs and kulintang. Further, it is the tribe's practice to pray for the dead man's soul for seven days. One unique belief of the ancient Teduray people is that it is not good to speak to animals and it is not proper to laugh at anything that they might do because anything harsh will happen to their community such as heavy rain, strong winds and lightning. The narratives are also rich in values that describe the unique identity of the Teduray as tribal people. In most of their narratives, the dominant value is social values of social responsibility, strong family relationship, household responsibilities, good working relationship, parental responsibility, community belongingness, friendship, having a life partner, and custom. The values extracted from the collected oral traditions are found useful in teaching Values Education among learners. The collected oral materials are also rich and useful instructional resources in teaching different subjects like Literature, Communication Arts, Humanities, Anthropology, Philosophy, Society and Culture, and Linguistics. They are also helpful references for historical studies like knowing the tribe's heroes, their heroism and the important events that shaped their culture and community. Further, they can be incorporated in designing curriculum relevant to the needs of the cultural communities.

Info

Source Institution	Ateneo de Davao University
Unit	Social Science and Education
Authors	Santos, Vilma M.
Page Count	274
Place of Publication	Davao City
Original Publication Date	March 1, 2012
Tags	Education, Folklore, Study and Teaching

Preview