Azenith and Joverose

Reading Competency vis-à-vis Cultural Practices of the Sitio Mampueng
Children: Basis for a Proposed Module Development
A Research
Presented to the Faculty of the
College of Education, Arts and Sciences
Gordon College
Olongapo City
In Partial Fulfillment of the

Requirements for the Degree
Bachelor of Secondary Education - English
Azenith G. Mance
Joverose O. Claveron
July 18, 2019

Republic of the Philippines
City of Olongapo
GORDON COLLEGE
APPROVAL SHEET
This Research entitled “READING COMPETENCY VIS-À-VIS CULTURAL

PRACTICES OF THE SITIO MAMPUENG CHILDREN: BASIS FOR A
PROPOSED MODULE DEVELOPMENT” prepared and submitted by Azenith G.
Mance and Joverose O. Claveron in partial fulfillment of the requirements for
the degree of Bachelor of Secondary Education – English has been examined
and is recommended for acceptance for approval for ORAL EXAMINATION.
Erilyn Michelle L. Batinga, LPT

Adviser
PANEL OF EXAMINERS
Approved by the Committee on Oral Examination with a grade of _____.
__________________________
Chairman
__________________________ __________________________
Member Member
__________________________ __________________________
Member Member
Accepted and approved in partial fulfillment of the requirements for the

degree of Bachelor of Science in Secondary Education- Major in English
July 18, 2019 Ediric D. Gadia, LPT, PhD, FRIEdr

Date of Oral Examination Dean, College of Education, Arts and Sciences
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Title : READING COMPETENCY VIS-À-VIS CULTURAL

PRACTICES OF THE SITIO MAMPUENG CHILDREN:
BASIS FOR A PROPOSED MODULE DEVELOPMENT
Researchers : Azenith G. Mance

Joverose O. Claveron
Adviser : Erilyn Michelle L. Batinga, LPT
School : Gordon College- College of Education, Arts and

Sciences
Degree : Bachelor of Secondary Education – English

Date of Completion : July 2019
ABSTRACT
The study discussed the reading competency level of the selected grade 4
and 6 students living in Sitio Mampueng who are undergoing the Literacy Program
of GC-CEAS during the A.Y. 2018-2019. The goal of the study was to determine
the reading competency level of the children in relation to their cultural practices.
The data on their cultural practices were gathered through a semi-structured
questionnaire prepared by the researchers and validated by the professionals while
the reading comprehension was thorough answering questions based on the
standard set by the Philippine Informal Inventory Reading (Phil-IRI). In terms of
reading comprehension, the majority of the respondents or 66.7% were
considered under the Frustration level which means that pupils tend to withdraw
themselves to read by refusing it and one or 16.7% for non-reader. Thus, based
on the findings, the Cultural practices of the Sitio Mampueng children do not have
a particular effect on their reading ability. However, other factors contribute to the
low competency level of the students such as absenteeism, lack of retention,
reading materials that are written in the IP’s native language and most especially,
the lack of IP teachers who can cater to all the IP’s students. Thus, a proposed
module development can be a great help to enhance the reading competency level
of Sitio Mampueng children.
Key words: culture, reading competency, Phil-IRI, Indigenous People (IP)
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ACKNOWLEDGEMENT
As the researchers embarked on an academic journey in Gordon College,
they did not know where they were going and what they had as objective but they
had the belief and determination that they will get there and achieve their
objectives. Writing an academic paper requires much energy, devotion,
encouragement, and guidance from others. They want to thank God Almighty for
His inspiration and blessings in accomplishing this work.
Their special gratitude goes to their admirable and motivating adviser Ms.
Erilyn Michelle L. Batinga, whose support and assistance led to the successful
accomplishment of this study. She provided the time when it was not available,
articles and suggestions. The researchers are grateful and wish to thank her for
her immense efforts. They also wish to thank all the lecturers of Gordon College
for building such a powerful and solid department and instilling in them the
knowledge that will help them as future educators.
Special thanks to all the respondents, the selected children of Sitio
Mampueng, parents of the respondents, tribe official and teacher from Iram II, for
making this study possible.
To the Dean of CEAS, Dr. Ediric D. Gadia, for his guidance, words of
encouragement and motivation, valuable comments and critical suggestions that
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contributed throughout the making this research. His patient mentoring is greatly
admired.
The researchers would like to express their deepest appreciation to their
families who inspire and support them in completing this study. Also, they would
like to thank all of their teachers and friends at Gordon College to whom they
shared memorable times during their study at Gordon College.
The Authors
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DEDICATION
This piece of work is dedicated to our beloved parents and family, for the
affection and love. To their research adviser, Ms. Erilyn Michelle L. Batinga, for the
assistance and patience, College Dean, Dr. Ediric D. Gadia, for the guidance and
encouragement, and most especially, to the children and future of Sitio Mampueng
children. To “Those who may not have been able to change the world but have
least changed my world - Dalton Ateke Etchu Agborsangaya, Bradley Etchu Oben
& Gwendolyne Agborsangaya.
AGM, JOC
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TABLE OF CONTENTS
Page
TITLE PAGE i
APPROVAL SHEET ii
ABSTRACT iii
ACKNOWLEDGEMENT iv
DEDICATION vi
TABLE OF CONTENTS vii
LIST OF APPENDICES ix
LIST OF FIGURES x
LIST OF TABLES xi
Chapter 1
THE PROBLEM AND ITS BACKGROUND
Introduction 1 Commented [RLU1]: bakit naka-red pa ito?

Commented [jc2R1]:
Conceptual Framework 4
Statement of the Problem 6
Hypothesis 7
Scope and Delimitation of the Study 7
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Significance of the Study 8
Definition of Terms 10
Chapter 2
RESEARCH METHODOLOGY
Research Design 12
Locale of the Study 13
Respondents 15
Research Instrument 15
Data Gathering Procedure 17
Chapter 3
PRESENTATION, ANALYSIS AND INTERPRETATION OF DATA 19
Chapter 4
SUMMARY OF FINDINGS, CONCLUSIONS AND RECOMMENDATIONS
Summary of Findings 42
Conclusions 44
Recommendations 45
BIBLIOGRAPHY 47
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LIST OF APPENDICES
Appendices Page
Appendix A Proposed-Module Development 52 - 58
Appendix B Letter of Permission from Division Office 59
Appendix C Consent Form for the Parents 60 - 63
Appendix D Assent Form for the Students 64 - 68
Appendix E Interview Questionnaire for Parents, Tribe Officer, 69

and Teachers
Appendix F Transcript Record of the Interviews 70 - 80
Appendix G Phil-Iri (Philippine Informal Reading Inventory) 81 – 84
CURRICULUM VITAE 85 - 89
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LIST OF FIGURES
Figure Page
1 Conceptual Framework 6
2 The Location Map of the Locale of the Study 14
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LIST OF TABLES
Table Page
1 Age of the Student-Respondents 20
2 Sex of the Student-Respondents 22
3 Grade Level of the Student-Respondents 23
4 Classification of the Student-Respondents 24
5 Reading Competence Level of the Student-Respondents 29
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Chapter 1
THE PROBLEM AND ITS BACKGROUND
Introduction
Culture is dynamic and changing. It is not an isolated, mechanical aspect of
life that can be used to directly explain phenomena in the classroom or that can
be learned as a series of facts, physical elements, or exotic characteristics
(Ovando, Collier, & Combs, 2003). This means that the study of culture is not an
experimental science in search of a law but an interpretive one in search of
meaning (Geertz Clifford, 1973). It implies that there are few hard and fast rules
about the ways in which diverse human groups learn and work together. Even
within a supposedly unitary majority culture, there is significant variation (Gay,
2010). With few exceptions, the variation and distinction within cultural groups
transcend a single set of cultural norms even when a common bond of history,
political oppression, religion, or language creates a strong sense of peoplehood
(Banks, 2006). Furthermore, Culture is a pattern of beliefs and expectations shared
by the organisational members. These beliefs and expectations produce norms
that powerfully shape the behaviour of individuals and groups within the
organisation (HowardSchwartzStanley M.Davis, 1981).
As early as the mid-1990s, the Philippines was believed to have about five
million indigenous people representing about 40 tribes (Mahinay, 1995). More
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recently, the United Nations Development Programme (2010) estimated the
number of indigenous people in the Philippines to 14-17 million that belong to
about 111 ethnic groups, mainly located in two regions: the northern region of
Luzon (with 33%) and the southern region of Mindanao (with about 61%). The
United Nations Development Programme considers the indigenous people in the
Philippines as some of “the poorest and most disadvantaged peoples”. The same
trend is seen throughout the world (The United Nations Permanent Forum on
Indigenous Issues, 2010). According to this entity, “indigenous peoples make up
one-third of the world’s poorest and suffer alarming conditions in all countries”.
The Department of Education of the Philippines stated that indigenous people in
the Philippines remain some of the most “vulnerable and marginalized” people in
the nation (WA-MBALEKA, 2013).
There are an estimated 5.1 million IPs under 18 years old in the Philippines
(IIMA and VIDES International 2011). However, only around 1.2 million IP children
are enrolled in elementary and high schools (Calunsod, 2013). To a great extent,
these statistics are not surprising. IP youths are considered one of the most
vulnerable groups for living in remote areas and having “very limited access to
basic services,” which include education (IIMA and VIDES International 2011).
Although Indigenous People’s Rights Act (IPRA) was passed in 1997, the
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development of policies catering for indigenous education was considerably slow
and inevitably captive to changes in national administration (Xing & Ng, 2016).
Reading is a "multifaceted developmental process in which the successful
student learns to make the connections that link language, print, and thought."
(Morales, 1995). Reading is an important skill that needs to be learned at an early
age because it will make the learning of other skills, content, and knowledge easier
owing to the fact that the foundation of almost all learning can be acquired through
reading (Espejo & Macahilig, 2016). The ability to read is determined by experts
as the skill of reading, in the process of mastering which a person goes through
the development of four stages: the first stage, one learns to put letters into words
and to read; the second level is learning to read aloud; the third is to read to
yourself; on the fourth stage is critically reading. To become a full-fledged,
competent reader, you must master all four phases of reading skills (Kamalova &
Koletvinova, 2016).
In order to develop an effective design to educate public school pupils with
reading skills, assessment is done to find out the status of their reading proficiency.
One of the assessment tool used is called Philippine Informal Reading Inventory
(Phil-IRI). It measures the reading proficiency of pupils through word recognition
and reading comprehension of pupils in English and in Filipino, specifically, by
getting the percentage of word recognition accuracy and percentage of correct
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answers to comprehension questions based on the set of criteria for reading levels.
Based on the Phil-IRI scale, the students are categorized into four levels:
Nonreader, frustration, instructional and independent. Pupil under the frustration
reading level tends to withdraw himself to read by refusing it. In the instructional
reading level, the pupil can only read when being guided while in the Independent
reading level, the pupil can read alone with ease without the guidance of the
teacher. Flojo (2007) emphasized that based on the Philippine Informal Reading
Inventory, the strengths and weaknesses of students are determined (Gillaco,
2014).
The researchers come up with the idea of analyzing the students’ reading
competency to check if the culture has an effect on the reading abilities of the
children in Sitio Mampueng. Also, the study would like to help the current Literacy
Reading Program of GC-CEAS at Sitio Mampueng by proposing a module
development that they could utilize during the program.
Conceptual Framework
Figure 1 presents the conceptual framework as shown in the paradigm of
the study. The conceptual framework of the study is the illustrative skeletal
framework that summarizes the concept of the study. It reveals the connections
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of variables from one another. Thus, giving an overview of what to expect as the
result of the study and how the study will be conducted (Jaime & Lourdes, 2012).
The first frame shows the Input that contains variables to be tested and is
classified into three: first is the profile of the student in terms of their age, gender
and Classification. The second is the identification of the students’ Reading
Competency Level by using the Phil-IRI. Last is checking if the cultural practices
impede their reading abilities through interviews and observations.
The second frame presents the process/procedure on how the data will be
unified leading to an expected output. For the profile of the students, the
researchers used a survey questionnaire to classify the selected children in terms
of age, gender and whether they are a regular student/ALs. In getting their
Reading Competency Level the researchers used Phil-IRI questionnaire. And to
accumulate whether their cultural practices do impede their reading abilities, the
researchers used a semi-structured interview method.
The third frame presents the expected output of the study which is the
Proposed Module Development.
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Input Process Output
1. Profiling
1. Profile of the 2. Floating of the Phil-
respondents IRI material to the
1.1 age student-
1.2 gender; and respondents.
1.3 ALs/Regular 3. Conducting a semi-
Student structured interview
2. Reading with the parents, Proposed Module
Competency Level teachers and tribal Development
3. Do cultural official
practices impede
the reading
abilities of the Sitio
Mampueng
children?
Figure 1. Conceptual Framework of the Study
Statement of the Problem
The purpose of this study was to measure the reading competency of
children living in Sitio Mampueng, which will be the basis for a proposed module
development for the CEAS Literacy Program.
Specifically, it sought answers to the following questions:
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1. How can the children be grouped in terms of:
1.1 Age;
1.2 gender; and
1.3 Classification?
2. What is the reading competency level of the selected children of Sitio
Mampueng who are undergoing the Literacy Program of GC CEAS?
3. Do cultural practices impede the reading abilities of the Sitio Mampueng
children?
4. What program can be proposed to enhance the reading competency of Sitio
Mampueng children?
Hypothesis
Cultural practices impede the reading abilities of Sitio Mampueng children.
Scope and Delimitation of the Study
This study focused on determining the reading competency in English of
Sitio Mampueng children who are undergoing the current Literacy Program of GC-
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CEAS during the A.Y 2018-2019 to identify whether their cultural practices impede
their reading ability. The researcher used the standardized Phil-IRI questionnaire
to get the reading competency level of the student-respondents. Also, they
interviewed the parents of the respondents, tribe official, and teacher from Iram
II to gather information about their cultural practices that has a significant
relationship with the students’ reading abilities.
The respondents of this study are the selected students in Sitio Mampueng,
parents of the student-respondents, tribe official, and teacher from Iram II. The
researchers only focused on the learners from Grade 4 and Grade 6 who are
currently undergoing the Literacy Program of GC- CEAS.
The study started and last in April-May 2019.
Significance of the Study
The results of this study will hopefully give better insights to the following:
Children of Sitio Mampueng. Since the investigation diagnoses the
reading level of Sitio Mampueng children concerning their cultural practices, this
will assess the learning in particular. Accordingly, this will help them evaluate
their strengths and weaknesses.
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In the same manner, the study will help them to realize the benefits they
can get from the module that the researchers will propose. Hence, this will guide
them in reading and redirecting their interests and attitude to enhance their
reading skills.
Parents of the Respondents. The findings of the investigation will be
one of the best means in properly informing their children’s progress. With
proper coordination with the faculty and administration, this study will serve as
their guide in helping their children.
Also, this will guide them in analyzing their strong and weak points in
regards to their relationship with their children that may affect their
performance.
Future Researchers. This investigation will provide them related
information that they can use in their conduct of their study.
The Chieftain of the Tribe. The findings will provide them several
reasons for particular actions that will enhance students’ communication skills in
Sitio Mampueng.
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Definition of Terms Commented [RLU3]: This should be alphabetically arranged
The following terms were defined in the study.
Ambala/Amayana. Languages used by the Indigenous people in Sitio
Mampueng. It is their first language.
Cultural Practices. This refers to the manifestation of a culture or sub-culture,
especially in regard to the traditional and customary practices of a particular ethnic
or other cultural groups.
CEAS. College of Education, Arts, and Sciences.
Frustration. Pupil under the frustration reading level tends to withdraw himself
to read by refusing it.
Independent- Pupil can read alone with ease without the guidance of the
teacher.
Instructional. Pupil can only read when being guided.
IP. Indigenous People living at Sitio Mampueng Olongapo, City
Module Development. It refers to an instructional material created to
supplement the needs of the students that focuses on a particular topic.
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Non-reader. A pupil who is unable to recognize and sound out letter-sound
connections for single consonants, consonant blends, and others.
Phil-IRI. Philippine Informal Inventory Reading is used to measure the reading
competency level of the Sitio Mampueng children.
Reading Competency. This refers to the level of understanding of the students
in reading.
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Chapter 2
RESEARCH METHODOLOGY
This chapter presents a discussion of the methods and techniques of the
study, the locale of the study, instruments used for gathering data, its validation
and administration, data gathering procedure, and the statistical treatment applied
in processing and analyzing the data.
Research Design
The study used a combination of qualitative and quantitative or mixed
method. Mixed methods research design is a process where quantitative and
qualitative methods are used together in collection, analysis and mixing of data
(Creswell, 2012). According to Fraenkel & Wallen (2009), in this design, the
researcher first carries out a quantitative method and then uses a qualitative
method to follow up and refine the quantitative findings. The two types of data
are analyzed separately, with the results of the qualitative analysis used by the
researcher to expand upon the results of the quantitative study.
Qualitative research method involves analysis of data such as words (e.g.,
from interviews), pictures (e.g., video), or objects (e.g., an artifact) while
Quantitative research method involves analysis of numerical data (Jaime &
Lourdes, 2012).
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Quantitative research method set to study the profile and reading
competency level of the selected children in Sitio Mampueng with the use of
frequency and percentage method. Qualitative research method supports the
results taken in quantitative research with the collected data gathered from a semi-
structured interview with the parents, tribe official, and teacher from Iram II to
determine whether their cultural practices impede the reading abilities of the Sitio
Mampueng children.
Locale of the Study
Sitio Mampueng is an area where a group of Aetas has been living for years.
This place is located on the far side of Barangay Old Cabalan of the City of
Olongapo. People living in the Sitio are Aetas and Tagalogs, who are usually not
in their houses during the day for reasons of selling goods, planting, and hunting.
The community is on top of a mountain and the roads, leading to it are rough
terrain and rivers with small man-made bridges. The community has a total of 200
families, 36 families speak purely Tagalog and the rest speak their two native
languages which are “Aetang Amyanan” and “Aetang Ambalah” aside from
“Tagalog.”
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Figure 2. Location of the Study
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Respondents
The participants of the study are the chieftain of the tribe, parents of the
student-respondents, selected teacher of Iram II and 6 students from grades 4
and 6 of Sitio Mampueng, Olongapo City. The researchers chose these students
for they already had their English Subjects and can read English texts. Also, they
are the students who are undergoing the current Literacy Program of GC-CEAS.
Research Instrument
The study used survey questionnaires and oral interview, using the semi-
structured method as well as observation of the students to gather the desired
data.
The advantage of the questionnaire especially the survey questionnaire is
that it has lower cost and there ease in the dissemination and collection of data
(Borg and Gall, 1989). It can also cover a very much wider geographic area
compared to other tools such as documentary analysis. The researchers use survey
questionnaire to get the profile of the students in terms of age, gender, and
whether a respondent is an ALS/regular student. A semi-structured interview was
used for the chieftain of the tribe, parents and selected teacher of Iram II.
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The research also uses the standardized questionnaire of Phil-IRI, to get
the reading competency level of the students. This study also used the Philippine
Informal Reading Inventory (Phil-IRI) materials in assessing the level of reading
proficiency of the students. The Phil-IRI-Silent Reading Test gives quantitative
information about the pupil’s silent reading capabilities. Quantitative information
shows the reading levels namely: frustration, instructional and independent. In
this study, the level of reading proficiency was interpreted based on the result of
the computation. The Manual of Phil-IRI Test Administration and Interpretation
which was retrieved from the DepEd Muntinlupa City Division was used as the main
reference in the interpretation.
Validation of Instrument
The validation of the instrument was done to seek approval and
recommendation for the appropriateness of the questionnaire and test.
The test used to measure the reading competency of the students is the
standardized questionnaire from Phil-IRI of DepEd. The researchers sought
approval with the research adviser regarding the content of the questions that is
used to interview the parents and the tribe official, guidance from Filipino
instructor in translating the assent and consent forms from English to Tagalog in
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order for the respondents to understand it, and questions used from the interview
with the teacher from Iram II Elementary School was approved by the Division
Office of Education. Rest assured that the instrument used was checked and
validated by professional people. Commented [RLU4]: sa validation of instrument, ang ilalagay

ninyo ay kung paano na-assure na valid for floating yung pinasagot
ninyo sa bata at yung mga tanong sa interview, pati yung consent at
assent. Sa Phil-IRI, no need for validation na kasi galling ng DEPEd
Data Gathering Procedure yun. Yung interview questions na-validate siya dahil naipacheck
ninyo sa adviser. Yung assesnt at consent na-validate through the
translation na ginawa ng isang Filipino instructor (wag banggitin
yung name ni Sir Manny)
To acquire data from the respondents, the researchers prepared an
informed assent and consent which were translated by a Filipino instructor. The
researchers distributed it to the parents and students to inform the respondents
about the study and its purpose. The researchers asked for assistance to explain
the content of the assent and consent forms to one of the elders in Sitio
Mampueng. After filling out the consent and assent forms by the parents and
students, the researchers began to gather data with the students who agreed and
started to distribute the standardized Phil-IRI questionnaire to measure their
reading competency level. The researchers conducted a recorded interview with
the parents and tribe official about their culture to determine whether it impedes
the reading abilities of the students.
In the time preceding the data gathering procedure, the researchers wrote
a letter that has been submitted to the Schools Division Office of Olongapo City to
seek permission to interview a teacher of Iram II Elementary School. As the letter
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of endorsement was returned to the researchers, they started to go to the
respective school and respondent. Also, the researchers requested to administer
data gathering using a semi-structured interview method to the selected teacher
of Iram II. The interview with the teacher was also recorded.
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Chapter 3
PRESENTATION, ANALYSIS AND INTERPRETATION OF DATA
This chapter presents the analysis and coding of data gathered during the
fieldwork. All the data gathered from the respondents were presented, analyzed,
and interpreted by the researchers.
Part I. Profile of the Respondents
The students’ profile was organized through frequency and percentage
distribution. It included age, gender, grade level, and student classification.
Characteristics of the samples are described below and details are provided in each
corresponding table.
1.1 Age of the student-respondents.
Table 1 shows the age of the student-respondents.
Out of six (6) student-respondents, three (3) or 50% are from the range of
9-10 years old and three (3) or 50% are from the range of 11-13 years old.
At what age a child actually begins to learn to read has been the topic of
various studies. There is no conclusive evidence that supports anyone given
chronological age or time. Today, educators such as (Petrich, 1977) support recent
opinions that all children do not mature at the same rate. Therefore, it could be
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hypothesized that, when a child is physically and mentally ready and a desire to
read does materialize, if he has had instruction in pre-reading skills, the initial
experience in reading will be more successful.
According to Yardstick (2007), cognitive traits of a 9-year-old child, still have
trouble understanding abstractions, such as large numbers, long periods of time,
or vast areas of space industrious and intellectually curious, but less imaginative
than at eight. A 10-year-old child can increasingly able to think abstractly. Likewise,
it stated that an 11-year-old would rather learn new skills and review previous
works. In addition, a 12-year-old youngster can increasingly able to organize their
thoughts.
Table 1
Age of the Student-Respondents
Range of Age Frequency Percentage
9-10 3 50
11-13 3 50
Total 6 100
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1.2 Sex of the Student-Respondents
Table 2 shows the sex of the student-respondents.
Out of six (6) student-respondents, four (4) or 66.7% of them were
female and two (2) or 33.3% of them were male.
According to Salehi, Lari, & Rezanejad (2014), the most important reader
variable that affects reading comprehension is gender. Males and females have
different perspective about reading. This difference is also evident in reading
comprehension. The males are more analytic compared to females. Males are
much engaged in many extra-curricular activities that lessen their time to practice
reading. On the other hand, females are less active and have ample time to read
and make it as a habit. Although both males and females use the same strategies,
females apply them more qualitatively. In addition, gender difference can affect
reading motivation.
Generally speaking, girls are better readers and consequently are more
likely to score higher on reading tests compared to their male peers (Bouchamma,
Poulin, Basque, & Ruel, 2013). This difference may be explained, among others,
by gender developmental differences, both physiologically and psychologically.
Environmental and cultural factors such as family support and socioeconomic
status also appear to influence gender differences in regards to reading
achievement.
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Furthermore, girls use the various reading strategies differently and more
effectively than do boys (Logan, Sarah & Johnston, Rhona, 2009). Not only are
their cognitive abilities different, but girls are also more motivated and have a
more positive attitude toward reading, compared to the opposite sex.
Table 2
Sex of the Student Respondents
Sex Frequency Percentage
Male 2 33.3
Female 4 66.7
Total 6 100
1.3 Grade Level of the Student-Respondents
Table 3 shows the grade level of the student-respondents.
Out of six (6) student-respondents, four (4) or 66.7% of them were in
Fourth grade and two (2) or 33.3% of them were in Sixth grade
According to Morales (1995), Tufts University psychologist, the early grades
are a period when children's attitudes towards school and learning are shaped. It
is as they move from home or preschool to the competitive elementary school that
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they begin to make judgments about their own abilities. Children who feel
inadequate may give up.
Table 3
Grade Level of the Student Respondents
Grade Level Frequency Percentage
Grade-IV 4 66.7
Grade-VI 2 33.3
Total 6 100
1.4 The Classification of the Student-Respondents.
Table 4 shows the classification of the student-respondents.
Out of six (6) student-respondents, six (6) or 100% were regular students.
One advantage of formal education is that it is the systemization of
knowledge transfer. Above all else, western education models create efficient
opportunities for learning, a function that can be used to promote rather than stifle
cultural knowledge (Macdonald & Martinez, 2005). “Contextualized learning
enhances the acquisition of curricular content among indigenous peoples” (Reyes-
García et al., 2010).
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Table 4
Student Classification
Student’s Classification Frequency Percentage
ALS 0 0
Regular Student 6 100
Total 6 100
Part II. Reading Competency Level of the Student-Respondents Commented [RLU5]: pakidagdag dito yung observations ninyo
sa mga bata re: attitude towards reading nung nagpasagot kayo ng
Phil-IRI
Table 5 shows the reading competency level of the student-respondents
based on the Philippine Informal Reading Inventory Reading comprehension level.
Out of six (6) student-respondents, four (4) or 66.7% of them were under
the Frustration level, two (2) or 33.3% of them were under the Instructional level
and none under the Independent level. The data shows that the majority of the
student-respondents are under the frustration level, one of the students in
frustration level is a non-reader
In an interview with the parents, they said that teachers give more attention
to the students who are already good at reading and less to those who have
difficulties learning how to read which is not good. The parents of the students
also added that the teachers are always absent. In a separate interview, the
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teachers claimed that the students are not attending the class regularly which is
the first factor why the children in Sitio Mampueng are having difficulties in
reading. Most of the students do not know how to read English texts so, the
researchers helped them by means of retelling the stories written in English to
Tagalog as well as the questions, for them to answer the given questions.
Reading readiness according to Akubuilo, Okorie, Onwuka, & Uloh-Bethels
(2015) is a process of preparing a child for reading; encouraging the child to read
and engaging that child in reading. However, reading readiness entails the
maturation of all the mental, physical and socio-emotional factors involved in the
reading process. The state of readiness is crucial in the attainment of any task. In
a complex task such as reading, readiness must be attained before success can be
assured. The state of readiness in reading can be likened to the process of
childbirth. No matter how desirous or anxious the mother to be is, she must go
through the process of labour to have her baby! It is an act that manifests in a
child’s early development. This development should be properly enhanced by
parents, guardians and language instructors as well so that the best should be
achieved of the child. Reading is indispensable and a valuable asset to any child
who desires to explore the universe and to be knowledgeable. With the appropriate
reading materials, environment, and teachers who are willing to help children
imbibe reading culture, good reading skills can be inculcated into children.
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The research has shown that most pupils reach as far as grade six without
the ability to read. Wardah (2014) defined reading comprehension as the process
of simultaneously extracting and constructing meaning through interaction and
involvement with written language. It consists of three elements: the reader, the
text, and the activity or purpose for reading. (Roebl, Shiue, & John, 2002) also
explained reading comprehension as a holistic process of constructing meaning
from written text through the interaction of the reader’s knowledge he brings to
the text, like word recognition ability, word knowledge, and knowledge of linguistic
conventions; the reader’s interpretation of the language used in meaning from the
text; and the reader’s situation while reading the text. (Kendeou, Van Den Broek,
Helder, & Karlsson, 2014) added that reading comprehension is a product of
mental representation in the reader’s memory. This mental representation
happens in the process of reading. Failure in the reading process leads to low
comprehension product.
The result is in accordance to a study which was carried out by the Southern
Africa Consortium for Measuring Educational Quality in about fifteen African
countries which included Zambia, Mauritius, Uganda, South Africa, Lesotho,
Botswana and others, which revealed that most of the pupils read below what was
expected of their grade level while some of them were not able to read at all. To
be specific, low performing countries included Mauritius, Namibia, Zambia and
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Zimbabwe where it is reported that, 97.6% of the grade six learners were virtually
unable to read (Reading Difficulties in Grade Six Learners and Challenges , 2013).
In addition, with those reported by Voyles, Tanner, & Ainsworth (2011) who
reported no age effect on academic performance. It has been argued that the age-
position effect lends support to the concept of readiness or maturation, that is, the
notion that a pupil will cope with concepts or tasks only when she or he has
reached a particular stage of cognitive development. Hence older pupils will be
more receptive than younger ones (Vlachos & Papadimitriou, 2015)
However, the findings show disagreement with several studies which found
out that older children have better scores than younger ones in reading
performance (Voyles et al., 2011). Additionally, they reflect a continuation of the
trend reported by other researchers that younger pupils seemed to be less ready
for school tasks than their older peers.
Based on the Phil-IRI scale, the students are categorized into four levels:
Nonreader, frustration, instructional and independent. Pupil under the frustration
reading level tends to withdraw himself to read by refusing it. In the instructional
reading level, the pupil can only read when being guided while in the Independent
reading level, the pupil can read alone with ease without the guidance of the
teacher. The study revealed that learners should be guided to be more aware of
their level of achievement as well as specific strengths and weaknesses in reading.
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With increased learners’ awareness, the instruction becomes more effective. In
addition, her study showed that repeated inventories at periodic intervals in the
beginning and end of the school year would make it possible to determine changes
in the level of reading achievement and in the development of more specific skills
and strategies. In this manner, a clear measure of child’s development and
progress could be gained. Intervention programs were done to cater individually
the needs of pupils with difficulty in reading.
According to Maed & Estremera (2018) the undeniable fact remains that
majority of Filipino students do not possess the ability and motivation to read. In
2007, the Department of Education reported that 70 percent or our learners are
incapable of reading within the expected level”
According to (Berger & Neuman, 2018), 38% of Fourth grade students
across the United States demonstrated a ‘below basic’ reading achievement level
in 2005. Achievement results for Fourth grade students living in remote rural areas
show that 39% of students are reading at a below basic level. The data on student
achievement indicates that students in rural schools perform well as measured
against students in urban areas; however, they are lagging behind students in sub-
urban school districts (IES, 2007).
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Table 5
Reading Comprehension Level of Student Respondents
Reading Comprehension Frequency Percentage
Level and Score
Frustration 4 66.7
58% and below or
(0-2 or 0-3)
Instructional 2 33.3
59% - 79% or
(3-4 or 4-6)
Independent 0 0
80% - 100%
(5-6 or 7-8)
Total 6 100
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Part III. Do cultural practices impede the reading abilities of the Sitio
Mampueng children?
The qualitative part of the study focused on specific portions of RA No. 8371
or the Indigenous Peoples Rights Act (IPRA) of 1997, particularly in Chapter VI,
Sections 30 and 31. Data were gathered through an interview with the tribe official,
parents of the respondents, and teacher from Iram II Elementary School.
SECTION 30. Educational Systems. — The State shall provide equal
access to various cultural opportunities to the ICCs/IPs through the
educational system.
“Sinasabi rin naman sa school naming mag bahag kayo. Wag niyong kalimutan
yung kultura ninyo, yung linggwahe ninyo” (referring to the Indigenous Peoples’
Cultural practices) – Parent
“Opo, para talaga sa mga katutubo yun. Yung mga bata kasi ngayon hindi na
nababanggit yung mga lenggwahe ng mga katutubo kasi Tagalog na ang
nakasanayan nila. Pero dapat sana kung magsasalita sila ay maibalik yung
lengwahe naming mga katutubo dati- (referring to the books of Indigenous
Peoples’ Rights Act or IPRA)-Chieftain
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“Meron po yun sa school.” (Referring to the Hay Bu and Hay Halay- reading
materials that the Iram II has that was written in Ambala and Amyanan) –
Chieftain
“Tagalog pero babasahin pa din nila sa salita ng katutubo. Nagtatagalog naman
pero kailangan pa din nila basahin sa salita namin.” (Referring to the books that
the children in Sitio Mampueng should read) – Chieftain
“Oo meron, actually meron kaming ginagamit na stories hango sa buhay ng mga
katutubo. Pero kasi from kinder to grade 3 meron kaming ginagawang lesson plan,
indigenization hango yun sa kultura nila.” –Teacher
“May ginagamit kaming strategy talaga para sa mga katutubo, Marungko at
Claveria approach. Yung Marungko kasi, yun yung nakafocus sa kanya yung, for
example: m, a & s. Lahat ng mabubuo mo na salita magmumula sa m, a & s
sinasama dun pero yung focus nung bata is doon lang. Matatandaan niya yung
sound ng m, a at s so madaling matututo ang bata. Yung Claveria naman ay picture
reading.” –Teacher
The parents wants to preserve their culture even inside the classroom
through dressing bahag and using their first language. The use of Tagalog
language is prominent among children in Sitio Mampueng. Only the elders know
how to speak their native language. The chieftain wants the children to use their
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first language which is the Ambala and Amayana. The chieftain also mentioned
the book of Indigenous People entitled, IPRA. In IPRA there is a particular chapter
which states that the books written in tagalog should always be translated in their
language. Teachers in Iram II use materials based on Indigenous peoples' stories
or "Indigenization" for fourth grade and sixth grade but there are also books for
kinder up to grade 3. They also use a special approach for the Indigenous people,
Marungko and Claveria approach. Marungko approach focuses on the use of “m”,
“a”, and “s” these are the words having the sound of “m”, “a”, and “s” while
Claveria approach is “picture-reading”, it is good for children in kinder to third
grade.
In 2011, the Department of Education finally crafted a comprehensive
education framework for IPs. Apart from calling for universal access, the National
IP Education Policy Framework pursues the integration of indigenous knowledge
in schools where IP students are enrolled by promoting “mother tongue-based
multilingual education (MTB-MLE),” “culture-responsive education for sustainable
development,” and “alternative modes of instructional delivery…to address the
peculiar needs of IP learners” (Xing & Ng, 2016). As a follow-up, the Indigenous
Peoples Education Office (IPsEO) was created to consolidate and coordinate all
efforts related to indigenous education in the country (HowardSchwartzStanley
M.Davis, 1981).
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People should know more about readers’ schema and culture so to discuss
the sameness and difference between L1 and L2 reading and examines how
cultural difference and schema affect L1 and L2 reading are especially significant
(Yang, 2014). Language learners should pay more attention to intercultural
communication. Intercultural communication as “a transactional, symbolic process
involving the attribution of meaning between people from different cultures”
(Zhang, 2014). Intercultural communication contains language, non-verbal
communication, time concept and space concept. Different nations use different
languages, so there will be loss or misunderstanding during interpreting.
When readers bring relevant background knowledge to the reading process,
they can allocate more attentional space for textual analysis and interpretation. In
this sense, existing background knowledge may contribute to the functioning of
what are described as automatic processes, sparing valuable attentional space for
more unfamiliar and newer elements in the text (Hakkı Erten & Razı, 2009).
SECTION 30. Educational Systems. —Right to establish and control
their educational systems and institutions by providing education in
their own language, in a manner appropriate to their cultural methods
of teaching and learning.
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“Meron, may nagawa kami na dalawang libro na nakasulat sa lenggwahe nila, on
the process padin siya ng validation. Hay Bu at Hay Halay, kaso pang-kinder
hanggang grade 3 lang yung book na yan.” – Teacher
“Pero may mga materials naman kami naka-Ambala siya. Karaniwan kasi sa kini-
cater namin na students dito ay tagalog na mother tongue nila. Pero may iba
sakanila na Ambala at Sambal. Pero most of the students talaga Tagalog, kaya
yung major instructions namin Tagalog.” –Teacher .
“Actually, ako kasi hindi ako native speaker ng Ambala, hindi ko din alam at yun
ang problema namin. Pero meron naman kaming mga IP teachers na Ambala yung
language nila pati Sambal.” – Teacher
“Sa bahay nakakapag salita nga sila ng linggwahe namin pag dating sa labas,
tagalog. Mas marami kasi yung tagalog. Katulad namin hindi kami nagsasalita ng
Aetang Ambalah. Puro tagalog na, pero tinuturan namin yung mga anak namin.”
–Parent
Based on the interview, teachers in Iram II are required to write a book
written in the students’ language. They already have two books that are under
validation: Hay-Bu and Hay-Halay for kinder students to grade 3, but there are
available books in the school written in Ambala. Most of the students in Sitio
Mampueng are tagalog, but few still speak their language that is why their major
instructions in teaching are in tagalog. Majority of the teachers in Iram II are
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tagalog and they cannot speak in Ambala or Sambal, but few are IP teachers who
are native speakers of Ambala and Sambal. The students practice their language
and can speak a little at home, because their parents are teaching them.
As Kumagai (1994) claimed in the introduction to Discourse Across Cultures,
recognizing such things as the place of silence, appropriate topics of conversation,
forms of address, and expressions of speech-acts ( e.g., apologies, requests,
agreement, disagreement, etc.) are perhaps more important to effective cross-
cultural communication than grammar lexis or phonology, since the former are not
the same across cultures. In international and cross-cultural communication in
which English is used as the main medium, one should neither expect the discourse
strategies in English to be the same as one's own, nor interpret the language
behaviors of others on the basis of one's own cultural pre-suppositions. Scholars
and researchers in the field of applied linguistics as well as language teachers have
been addressing the need to incorporate cultural knowledge into second and
foreign language teaching. A great deal of research has been done by
sociolinguists, communication theorists and anthropologists concerning the strong
linkage between the way the language is used and the cultural values which dictate
this use.
Oftentimes the crucial focus of second and foreign language teaching has
been directed towards dispensing the rules of grammar and increasing the
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knowledge of vocabulary in the target language so that one can produce n correct
utterances in order to communicate. However, if the language use or
communication style is heavily ruled by cultural values and norms, two people from
different cultures trying to communicate with even the same language and with
perhaps "correct" utterances would experience a gap between the message that
is transmitted from the speaker and the one that is received by the hearer. In
other words, competency in linguistic knowledge does not guarantee successful
use of the language is necessary in order to carry on fruitful communication.
SECTION 31. Recognition of Cultural Diversity. — The State shall
endeavor to have the dignity and diversity of the cultures, traditions,
histories and aspirations of the ICCs/IPs appropriately reflected in all
forms of education, public information and cultural-educational
exchange.
“Wag niyong kalimutan yung kultura ninyo, yung linggwahe ninyo kaya lang sa
dami naman siguro ng inaasikaso ng mga teacher, hindi na napa-practice yan.” –
Parent
“Meron kaming indigenous seminar and validation ng mga books sa Ambala” -
Teacher.
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The parents expressed their intention to preserve their culture even inside
the classroom through dressing Bahag and using their first language. The teachers
fully support the initiatives of the parents.The result clearly shows that the
teachers respect the Indigenous People’s culture, norms and traditions. Indigenous
People’s cultures, traditions, histories and aspirations are reflected by means of
having the teachers attend seminars related to it. It will help the teachers to think
of teaching strategies that will recognize the diversity of their learners.
Aboriginal people need a new story. The old story of how their lives have
been – is now known, and Canadians can perceive its demoralizing 2 effects
ultimately this new story is about empowering aboriginal world views, languages,
knowledge, cultures, and most important, aboriginal peoples and communities.
Educators, new to a First Nations school, still know very little about how students
are raised, socialized in their homes and communities, and even less, about how
they traditionally transmit their heritage (Allan & Smylie, 2015). If they knew more
about either of these areas, they could better understand students’ behaviour in
school. This would allow them to shape education to create environments more
conducive to learning for First Nations children (Marchant, 2009).
Culture is not only inseparably related to language, but also plays an
important role throughout the process of language teaching and learning. Tucker
and Lambert (1973) stated that the ability to communicate fully in a second
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language depends on the degree of non-ethnocentrism of the learner. The
successful learner must develop "an awareness of and sensitivity toward the values
and traditions of the people whose language is being studied" (Kumagai, 1994)
A third type of schema, which is more relevant to this study, is cultural
schema (Yule, 1996). It is also called abstract schema (Nassaji, 2002; Oller, 1995),
story schema (Mandler, 1984), or linguistic schema (Ketchum, 2006). Ketchum
proposed cultural schema as a culture-specific extension of content schema
because it refers to the role of cultural membership that is needed to fully
comprehend the meaning intended by the writer (Hakkı Erten & Razı, 2009).
SECTION 31. Recognition of Cultural Diversity. —The State shall
likewise ensure the participation of appropriate indigenous leaders in
schools, communities and international cooperative undertakings like
festivals, conferences, seminars and workshops to promote and enhance
their distinctive heritage and values.
”Pero pag nagtuturo na kami mismo sa klase, ang ginagawa lang namin is
iniinterview namin yung mga elders tapos ang ginagawa namin is sinasama namin
siya sa lesson.” –Teacher
“Oo, nagiinvite talaga kami sa pagtuturo namin ng chieftain lalo na pag halimbawa
kailangan sa lesson even mga elders nagiinvite din kami para syempre halimbawa
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may mga time na hindi naman naming alam for example yung kultura nila para
maitama and maging accurate yung lesson or teaching naming sakanila.” –Teacher
“Meron kaming indigenous seminar and validation ng mga books sa Ambala.
Required kami, actually ako, teacher writer ako ng mga katutubo kaya karamihan
since konti lang kami required talaga lahat.” –Teacher
“Ang tradisyon namin yung ano, sumasayaw pa rin kami ng mga katutubong
sayaw.” – Parent
“Pag may pyesta ng katutubo, kapag nagpapasalamat kami sa mga nagbibigay
sumasayaw ang mga bata ng sayaw ng katutubo. Kung may binahagi diyan sa
school na pinakamalaking tulong, pinapakita yung tradisyon namin na sayaw- –
Parent
Teachers of Iram II coordinates with the elders by asking them about their
cultures, norms and traditions that can be a part of their lesson plan. This is also
their way to integrate the Indigenous Peoples’ culture in teaching. The community
of Indigenous People also contributes through giving advices and correcting the
teachers if necessary for the lesson to be more accurate with the students. The
teachers also invite the chieftain as a representative of the community itself.
Seminars and workshops are required among teachers to broaden their
understanding and enhance their teaching style. Indigenous seminars are held for
the teachers to be aware of the cultures and traditions of the Indigenous people.
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Also, they needed these seminars for them to avoid things or activities that may
offend and disrespect the Indigenous People. Traditional dances of Indigenous
People are still performed in their community and school whenever there are
donations that will help the school. They perform traditional dances in school to
thank someone who helped them and to show their rich culture as well.
Language teachers might at least be able to make students aware of their
own culture. As Geertz Clifford (1973) stated, in order to understand the other's
culture, "one must transcend one's own culture which can be done only by making
explicit the rules by which it operates". Another problem with teaching language
from a cultural perspective is that there is a clear dichotomy between native and
non-native speakers of the language. One must decide how much, if at all, the
non-native speakers should conform to the native speakers’ norm of language use
or patterns of communication.
Khansir (2012) discussed the comparison of languages and cultures for the
purpose of identifying and describing problems that second-language learners will
encounter. His fundamental assumption is that individuals transfer forms and
meanings, and the distribution of these, from their native language and culture to
the foreign language and culture. As a consequence, there occurs
miscommunication between people with different cultural and linguistic
backgrounds. According to this viewpoint, miscommunication is minimized by
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maximizing conformity. To know English, you must be able to communicate in the
language in a manner that native speakers will accept as their own. This view
completely excludes the validity of the nonnative speaker's cultural background.
Suppressing one's own cultural identity may not appear to be so traumatic, yet
because the values of the English language clash with the values of one's own
native language, the nonnative speaker may feel compromised (Kumagai, 1994).
According to Department of Education and Association for Progressive
Communications (2012), there is a need to learn about all cultures and to develop
a deeper understanding of human creativity and the richness of diversity in a
growing society in order to understand the current initiatives in Indigenous
Peoples’ education. Valuing every person and culture is what multilingual and
culture-based education is all about. To encourage a deeper appreciation of the
value of cultural diversity, which may not always fit into the easy conceptual
language used in society. It is important to look at the history of how cultures and
languages interact with mainstream society and how these interactions have
shaped the context of Indigenous Peoples today.
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Chapter 4
SUMMARY OF FINDINGS, CONCLUSIONS, AND RECOMMENDATIONS
This chapter presents the summary, conclusions, and recommendations of
the study.
Summary of Findings
The researcher’s purpose in conducting the study is to determine whether
the cultural practices of Indigenous people living in the small community of Sitio
Mampueng that hinders the reading competency of the students in Sitio
Mampueng.
For this study, the researchers conducted a profiling of the respondents in
terms of age, sex, and classification. Likewise, the researchers also measured the
reading competency of children living in Sitio Mampueng using the PHIL-IRI
(Philippine Informal Reading Inventory). This will enable the researchers to know
what proper adjustments are needed for a Proposed Module Development.
All of the student-respondents are a regular students of Iram II Elementary
School. Out of six (6) student-respondents, three (3) or 50% are from the range
of 9-10 years old and three (3) or 50% are from the range of 11-13 years old. In
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terms of sex, out of six (6) student-respondents, four (4) or 66.7% of them were
female and two (2) or 33.3% of them were male. And for the grade level of the
student-respondents, out of six (6) student-respondents, four (4) or 66.7% of
them were in fourth grade and two (2) or 33.3% of them were in sixth grade.
The material used to measure their reading competency consists of a
graded reading short story followed by six (6) comprehensive questions. They are
carefully selected from the PHIL-IRI to ensure that the characters, setting and plot
appeal to the children. They are culture-neutral, gender-free and without biases
against religion, ethnicity/race and socio-economic status. They are also laden with
values and real-life lessons.
Fourth grade student-respondents have different levels of reading
competency. Two (2) among them are in Frustration level and the other two are
in Instructional level. While, the two sixth grade student-respondents are both in
Frustration level but the other one is classified as Non-reader. No student-
respondents reached the Independent Level.
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Conclusions
Based on the result from the summary of findings the following were made:
1. The researchers therefore conclude that the student-respondents are from
grades 4 and 6, and are regular students of Iram II. Their age range is 9-13 years
old and the majority of them were females, which states the fact that females
dominate males.
2. The majority of the student-respondents are under the Frustration level with
58% and below comprehension score. One of them is classified as Non-reader.
3. Cultural practices do not impede the reading abilities of the Sitio Mampueng
children for they do not have a particular cultural practice that affects their reading
ability. However, other factors contributes to the low competency level of the
students such as absenteeism, lack of retention and reading materials that are
written in the their native language and most specially, the lack of IP teachers who
can cater all the IP’s students.
4. A proposed module development can be a great help to enhance the reading
competency level of Sitio Mampueng children.
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Recommendations
1. Entice the male students into reading by engaging them in a varied type of texts
in which they explore themselves. Teachers should also commend their efforts
because male students need a lot of praise.
2. Instruct the students to do “Pair-Reading”. Partner a Frustrated reader to an
Independent reader in their classroom, let them share the same book and read
together for 15 minutes each day during their recreational reading time. Teachers
should also observe the students' progress on what they can do, can almost do,
or cannot do and keep records of teaching theories related to observed behavior.
3. Module Development for Literacy Reading Program should also be a concern for
Sitio Mampueng children. It may help the students to step up at a higher level of
their reading competency.
4. The materials should have a translation on their L1, L2, and L3. If are impossible
to provide books with such translations, teachers must translate it for the students
to understand and can easily learn to read.
5. For CEAS- Gordon College’s current Literacy Reading Program at Sitio
Mampueng, the student-teachers should monitor their assessment. Also, translate
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the reading material from English to Filipino as well as to their native language,
with the help of the tribal members.
7. Students should have take-home modules that should be answered at home.
This can be good practice for them to retain what they have learned in the school.
Proper guidance should also be considered.
8. It is important to hire an IP teacher who knows the students' native language
which should be mastered in kinder to third grade to be familiarized with their
mother tongue. Mastering their L1 is significant before learning their L2 as long as
their L3.
9. For the future researchers, study the effect of teachers' knowledge specifically,
on diversity issues of Indigenous students’ reading abilities. If teachers with more
knowledge about Indigenous students’ culture and history are more equipped to
teach Indigenous students.
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APPENDICES
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Appendix A
A Proposed Module for the GC CEAS Community Extension Literacy

Program for Sitio Mampueng Children.
I. Identifying Information
Project Name: Reading Competency vis-à-vis Cultural Practices of
Sitio Mampueng Children: Basis for a Proposed
Module Development.
Project Site: Sitio Mampueng
Project Period: August 13 – December 14, 2019.
II. Rationale:
Reading may be the single most important skill for children to learn, as it’s a
portal to the world of knowledge. Despite major efforts to help improve literacy
levels, the percentage of struggling readers has barely decreased over the last
decade. One of the ways many schools seek to improve literacy growth is by
constructing modules appropriate for the students who are undergoes to existing
literacy curricula.
The main purpose of a proposed module development is to suggest reading

materials to improve student’s reading by helping increase their decoding,
fluency, comprehension and vocabularies. In our research within the Sitio
Mampueng Community, we have taken a close look at how their cultural
practices affects their reading competency. In this study, the researchers also
wants to construct the best reading module suited for the Sitio Mampueng
children and proposed it to students of Gordon College, College of Education,
Arts and Sciences as their guide in teaching reading to the Indigenous children
who are undergoing the current literacy program in Sitio Mampueng. Likewise,
this is to enhance the student’s performance in reading by including reading
materials in the module that should have a translation of their native language
and Tagalog.
I. Purpose
The proposed module development for Sitio Mampueng Children is

based on the following objectives:
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1. Suggests reading materials for GC CEAS that they can use for the
current literacy program for the Sitio Mampueng children.
2. Enhance the reading competency level of the Sitio Mampueng
children through the use of reading materials written in English and
has a translation of their native language and Tagalog.
IV. Description
The proposed module development aims to help the GC CEAS
students in teaching reading to the Sitio Mampueng children who undergoes
the current literacy program of CEAS.
V. Planned Actions and Activities
Planned Activity Period Person Involved

Application of the Application will begin on GC CEAS students and
Proposed Module August 13 – December teachers.
Development for Sitio 14, 2019.
Mampueng Children
VI. Project Cost and Proposed Sources of Funding

The proposed module development will not cost hugely on GC CEAS
students and Sitio Mampueng children. They just need to be resourceful and
use recyclable materials needed.
VII. Expected Outputs and Effects and its Outcomes

Children of Sitio Mampueng will enhance their reading by having
materials that are written in English and has a translation in their native language
and Tagalog.
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A Proposed Module for the GC CEAS Community Extension Literacy
Program for Sitio Mampueng Children.
General Objectives:
Enhance the reading competency level of the Sitio Mampueng
children through the use of reading materials written in English with
translation their native language and Tagalog.
Objectives Reading Activity Time Span Date

Material
Find the main The Woman Students can 1 hour August 24,
idea and and the play the “Tic- 2019
supporting Squirrel. Tac-Toe”
details. game wherein
the player
must answer
the main idea
and
supporting
details before
making a
move.
Summarizing The Provide the 1 hour August 31,
major ideas. Kingfisher students with 2019
and the blank story
Malaki wheel and let
them list the
important
events of the
story.
Applying Juan gathers The teacher 1 hour September 7,
ideas Guavas can distribute 2019
a worksheet
that includes
questions like
“What if you
are in the
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same
situation,….”
Making Why Dogs Play the game 1 hour September
inferences Wags their “Picture this!” 14, 2019
Tails. wherein the
teacher will
display an
interesting
picture then
ask students
to offer
inferences
related to the
picture.
Interpreting The Crow and Play the game 1 hour September
symbol and the Golden “Board Race” 21, 2019
images Trees. by letting the
students list
down words
that can
describe the
picture that
the teacher
posted in the
board.
Drawing Cochinango Read a story 1 hour September
Conclusions to the 28, 2019
students and
let them give
their own
ending of it
by writing it
on a ¼ sheet
of paper.
Comparing How Jackyo Venn Diagram 1 hour October 5,
and became Rich. can be used 2019
contrasting by letting the
ideas. students write
the similarties
and
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differences of
a particular
topic.
Recognizing Catalina of Let the 1 hour October 12,
author’s Dumaguete students play 2019
viewpoint. “Point of View
Scavenger
Hunt” by
letting them
visit a library.
Getting Tuko and the Play the 1 hour October 19,
meaning from Birds “Pictionary” 2019
context. game by
letting the
students draw
the meaning
of a story
they have
read.
Identifying The Students can 1 hour October 26,
plot elements Extraordinary play “Cub 2019
hair of Reporter” by
Grandma. finding the
answers to
WH
questions.
Identifying The Turtle Distribute 1 hour November 9,
cause and and the cause and 2019
effect Monkey effect
worksheet
and let the
students work
on it.
Analyzing Lakas and the Students can 1 hour November 16,
characters Manilatown play the game 2019
Fish “Who Am I”
Identifying Filipino Let the 1 hour November 23,
figurative Friends student play 2019
language “Board Race”
by listing the
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possible
meaning of a
sample of a
figurative
speech.
Divide them
in two and
the team who
got it right
will win.
Interpreting Cora Cooks Let the 1 hour December 7,
Theme Pancit student draw 2019
an illustration
or picture of
the theme of
the story. Do
it by group.
Identifying Drum Dream Rhyme 1 hour December 14,
the effects of Girl matching 2019
rhythm and activities are
rhyme. recommended
for this topic.
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Appendix B
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Appendix C
KAKAYAHAN SA PAGBASA VIS-À-VIS NAKAGAWIANG PANGKULTURA

NG MGA BATA SA SITIO MAMPUENG : BATAYAN SA MUNGKAHING
PAGBUO NG MODYUL
Dahon sa pinahintulutang Pag-uusap

Gordon College-Kolehiyo ng Edukasyon, sining at Agham
LAYUNIN NG PAG-AARAL
Layunin ng pag-aaral na ito na masukat ang kakayahang magbasa ng

mga bata na nakatira sa Sitio Mampueng: Batayan para sa isang Mukhaing
Pagbuo ng Modyul. Ito ay magsisilbing daan ng mga mananaliksik upang
malaman kung ano ang mga bagay na dapat isaalang-alang sa
pangangailangang makabuo ng isang modyul. Sa pamamagitan nito,
mapaghuhusay ng mga batang nakatira sa Sitio Mampueng ang kanilang
kakayahang pangkomunikatibo.
MGA HAKBANG SA PAG-AARAL
Sa gagawing pag-aaral, kinakailangang makausap ang lider o namumuno

sa mga taong nakatira sa Sitio Mampueng para ipaalam ang gagawin na
pananaliksik/pag-aaral para sa Mukhaing Pagbuo ng Modyul na makakatulong sa
pangkasalukuyang programa ng GC CEAS. Matapos nito, magbibigay ang mga
mananaliksik ng liham-pahintulot sa mga magulang ng naimbihatang mga anak
sa gagawing programang susukat sa antas ng kanilang kakayahan sa pagbabasa.
TAGAL NG PAG-AARAL
Ang inyong paglahok sa pag-aaral na ito ay boluntaryo. Nasa inyo ang

pagpapasya kung makikilahok kayo o hindi sa gagawing pananaliksik. Matapos
malagdaan ang consent form, Malaya ka pa ring magbago ng pasya na hindi
hihingan ng anumang dahilan. Ang pagtanggi sa pag-aaral na ito ay hindi
makakaapekto sa magandang ugnayan, kung mayroon man, sa mananaliksik.
Kung sakaling umayaw kayo sa ginawang pag-aaral bago matapos ang
pagtitipon ng datos, ang nakuhang datos mula sa inyo ay hindi na
pahahalagahan.
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PANGANIB
Maaari tayong tumanggi sa pagsagot ng ilang tanong o sa lahat ng tanong

kung sakaling sa inyong pagtingin ito ay sensitibo at maaaring umayaw na sa
pakikilahok kung kalian nyo ninanais.
PAKINABANG
Kapaki-pakinabang ang pag-aaral na ito sa mga bata ng Sitio Mampueng.

Sa pamamagitan ng pag-aaral na ito, masusukat ang kalakasan at kahinaan nila
sa pagbabasa. Makatutulong sa kanila na mapagtanto ang pakinabang ng
kanilang makukuha sa binubuong modyul ng mga mananaliksik. Nang sa gayon,
ito ay magiging gabay nila sa pagbabasa at mahubog pa lalo ang kanilang
kawilihan at asal sa paglilinang ng kanilang kasanayan sa pagbabasa.
Makikinabang rin ang mga magulang sa pag-aaral na ito. Ang resulta ng
pagsusuri na ito ay magsisilbing kasangkapan upang maayos na maipabatid ang
pag-unlad ng inyong mga anak. Sa maayos na koordisnasyon sa kaguruan at
administrasyon, ang pag-aaral na ito ay magsisilbing patnubay sa pagpaplano ng
mga hakbang sa epektibong paggabay sa pagpapaunlad at pagpapabuti ng
kasanayan sa pagbasa ng kanilang mga anak at mga solusyon sa mga bagay na
nakakaapekto sa performance ng mga ito.
KONPIDENSIYALIDAD:
Iingatan ang inyong pagkakakilanlan sa mga kasagutang ibinigay sa

pananaliksik na ito. Sisikapin ng mga mananaliksik na mapanatili ang
konpensiyalidad ng mga kalahok kabilang ang pagtatabi ng mga tala, pagbibigay
interpretasyon sa ginawang panayam, at iba pang personal na pagkakakilanlang
gagamitin sa nakakandadong cabinet na ang mananaliksik lamang ang
nakakaalam. Ang mga impormasyong nalikom ay gagamitin lamang sa
pagsasagawa ng pananaliksik na ito.
KANINO MAKIKIPAG-UGNAYAN:
Napagtibay ng Research Ethics Review Committee ng Gordon College ang

pag-aaral na ito. Kung may mga katanungang kaugnay sa pananaliksik na ito,
kung nakaranas ng non-normative sensation bilang resulta ng ginawang
partisipasyon, maaari ninyong tawagan ang mananaliksik sa mga numerong
09567392878 o/at sa 09454127986. Kung may katanungan kaugnay sa
karapatang bilang kalahok ng isang pananaliksik o kung may naging suliraning
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ayaw ninyong mapag-usapan, huwag mag-atubiling makipag-ugnayan sa

Director of the Research Ethics Office.
PAHINTULOT
(Ang seksyon na ito ay mandatory)
Nabasa ko ang nakalaang impormasyon, o naipaunawa sa akin. May
pagkakataon akong magtanong tungkol dito at umaasa ako na magandang
kasagutan sa mga katanungang ibibigay ko. Nauunawaan ko na maaari akong
bigyan ng kopya ng form na ito at may isa pang kopya sa pagiingat ng
mananaliksik. Kusang loob ang aking pagpayag na maging kalahok sa pag-aaral
na ito.
Buong Pangalan ng
Kalahok____________________________________________
Lagda ng Kalahok______________________
Petsa __________________
(ARAW/BUWAN/TAON)
(Ang seksyon na ito ay mandatory)

Buong Pangalan ng
Mananaliksik________________________________________
Lagda ng Mananaliksik__________________
Petsa____________________
(ARAW/BUWAN/TAON)
(Ang seksyon na ito ay opsyonal)

Buong Pangalan ng Imparsyal na
Saksi____________________________________
Lagda ng Imparsyal na saksi_______________
Petsa____________________
(ARAW/BUWAN/TAON)
(Kung ang kalahok ay hindi nakapag-aral)

Nasaksihan ko ang wastong pagbasa ng dahoon ng pahintulot ng isang maalam
na kalahok at ang isang hindi nakapagaral na kalahok ay may pagkakataong
magtanong. Nakumpirma ko na malayang ibinigay ng hindi nakapagaral na
kalahok ang kanyang pahintulot.
Buong Pangalan ng
Saksi_______________________________________________
Lagda ng Saksi_________________________
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Petsa _____________________
(ARAW/BUWAN/TAON)
Ang maalam na kalahok ay kinakailangang maglagda (Kung sakaling ang taong

ito ay pinili ng iba pang kalahok na walang kaugnayan sa/sa mga tagapangasiwa
ng pananaliksik na ito.
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Appendix D
DAHON NG PINAGHINTULUTANG PAG-UUSAP PARA SA MGA BATA NG SITIO

MAMPUENG
Kami ay sina Joverose Claveron at Azenith Mance. Gawain naming

malaman ang inyong kakayahan sa pagbasa at makilala ang mga nakasanayang
pangkultura dito nang sa gayon ay makapanukala ng isang bubuuing modyul.
Magbibigay kami ng impormasyon kaugnay sa imbistasyon na bahagi ng pag-
aaral na ito. Maaari kayong mamili, kung makikibahagi kayo o hindi sa pag-aaral
na ito. Napag-usapan na namin ito ng inyong mga magulang at batid nila na sa
inyo kukunin ang magiging kapasyahan. Kung kayo ay makikilahok sa gawaing
ito, ang inyong mga magulang ay lubusang pumapayag subalit kung ayaw
ninyong makibahagi. Hindi kayo pipilitin, gustuhin man o payag man ang inyong
mga magulang.
Maari ninyong mapag-usapan ang anumang bagay na nakasulat sa papel
na ito katuwang ang inyong mga magulang o kaibigan o sinuman na
kapalagayan mong kausap. Maaari kang magpasya kung makikilahok ka o hindi
matapos man ang ginawang pag-uusap. Hindi tayo minamadali sa ating
pagpapasya.
(Kung may mga salitang hindi maintindihan o mga bagay na malabo at
kailangang ipaliwanag. Sabihan akong tumigil pansamantala sa anumang oras at
sisikaping makapaglaan ng oras upang maipaliwanag ang mga bagay na ito.)
LAYUNIN:
Nais naming makabuo ng isang mungkahing modyul na umaasang ito ay
magiging malaking tulong sa pagpapahusay ng inyong kakayahan sa pagbabasa.
NAPILING KALAHOK:
Aming oobserbahan ang mga mag-aaral mula Grade 4 hanggang Grade 6
sapagkat sila ay mayroon ng asignaturang Ingles at may kakayahan ng magbasa
ng mga teksto sa salin ng Ingles.
KUSANG LOOB NA PAGSALI/PAKIKIBAHAGI:

Hindi ito mandatory. Malayang makapili ang kalahok kung makikibahagi o hindi
sa pananaliksik na ito. Kahit na sumagot ng OO ngayon, sa mga susunod ay
maaari pang magbago ang isipan at walang magiging problema.
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MGA HAKBANG:
Inaanyayahan naming kayo na makibahagi sa proramang ito upang malaman
naming ang antas ng inyong kakayahan sa pagbasa. Sa pamamagitan nito, tiyak
na makabubuo kami ng isang mungkahing modyul na makatutulong sa
pagpapabuti ng ating kasanayan sa pagbabasa.
Kung nakapagpasya na nais gawin ang gawin na ito, may tatlong bagay na
kailangan gawin.
1. Makibahagi at makipagtulungan sa programang ito sa bawal oras na
kailangan.
2. Makikipag-ugnayan kami sa inyong lugar sa loob ng 4 hanggang 5 linggo
at kayo ay mandatoryong makikibahagi sa bawat gawain.
3. Sagutan ang mga katanungang may kaugnayan lamang sa paksa ng
pananaliksik.
Maaari mong hilingin sa akin na ako ay huminto at ipaliwanag muli sa anumang
oras at ipaliliwanag ko nang lubusan ang tungkol sa prosesong ito.
PANGANIB:
Maaari tayong tumanggi sa pagsagot ng ilang tanong o sa lahat ng tanong kung
sakaling sa inyong pagtingin ito ay sensitibo at maaaring umayaw na sa
pakikilahok kung kalian nyo ninanais.
PAKINABANG:
Kapaki-pakinabang ang pag-aaral na ito sa mga bata ng Sitio Mampueng. Sa
pamamagitan ng pag-aaral na ito, masusukat ang kalakasan at kahinaan nila sa
pagbabasa. Makatutulong sa kanila na mapagtanto ang pakinabang ng kanilang
makukuha sa binubuong modyul ng mga mananaliksik. Nang sa gayon, ito ay
magiging gabay nila sa pagbabasa at mahubog pa lalo ang kanilang kawilihan at
asal sa paglilinang ng kanilang kasanayan sa pagbabasa.
KOMPENSASYON:
Sisikapin naming makapaghanda ng anumang pagkain upang pasasalamat sa
pakikiisa na ipapamahagi matapos ang pananaliksik. Hindi naming mapapangako
na magiging magarbo subalit umaasa kami na masisiyahan kayo sa munting
bagay na aming makakayanang ihanda.
KONPIDENSYALIDAD:
Hindi naming ipapaalam sa ibang tao na kayo ay bahagi ng pag-aaral na ito at
walang makakaalam na ibang tao tungkol sa gawain na ito. Matapos maisagawa
ang pananaliksik, ang datos na malilikom ay nasa pag-iingat ng/ng mga
mananalisik.
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Ang mga impormasyong galling sa inyo na nalikom sa ginawang pag-aaral ay

itatabi at nasa pag-iingat lamang ng/ng mga mananaliksik. Tanging ang
mananaliksik lamang ang nakakaalam ng inyong numero at itatago sa isang
selyadong taguan. Hindi ito ipapamahagi o ibibigay sa kahit sinong tao maliban
kay:
1. Ms. Joverose Claveron
2. Ms. Azenith Mance
3. Ms. Erilyn Batinga
4. Mr. Dante Sardina
PAMAMAHAGI NG RESULTA:
Sa huling araw ng aming pagbisita sa inyong lugar para sa pananaliksik na ito,
ipababatid naming sa inyo ang aming natutunan.
KARAPATAN SA PAGTANGGI O PAG-AYAW:

Walang magagalit o anumang kaso ang ipapatong sa pagtanggi sa gawaing ito,
karapatan mo iyon. Mag-isip ka muna at sabihan mo kami pagkatapos kung
pumapayag ka nang makilahok sa pananaliksik na aming gagawin. Ang inyong
tulong ay marubdob naming pahahalagahan.
KANINO MAKIKIPAG-UGNAYAN:
BAHAGI 2: Sertipiko ng Pahintulot
Ang seksyon na ito ay maaaring isulat sa unang tauhan. Kailangan itong lakipan
ng maikling pahayag tungkol sa pananaliksik at masudan ng pahayag ng katulad
ng nauna bilang mungkahing salita sa ibaba. Kung ang bata ay hindi nakapag-
aral subalit nakakapagsalita, ang saksi ay kailangang lumagda. Ang mananaliksik
o ang taong sumusubaybay sa simula pa lamang sa bata ay kinakailangang
lumagda sa lahat.
Nabasa ko ang lahat ng impormasyon o naipaunawa sa akin ng iba. Lahat ng
katanungan ay nasagutan ko at nakakapagtanong kung sakali man.
Nais kong makibahagi sa pananaliksik na ito.
Hindi ko nais na maging bahagi ng pananaliksik na ito at hindi ako lumagda sa
ibaba.___________________ (ipasulat ang inisyal ng bata)
(Sa mga batang nagbigay ng pahintulot lamang)

Buong Pangalan ng Bata
______________________________________________
Lagda ng Bata ____________________
Petsa ____________________
(ARAW/BUWAN/TAON)
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(Kung ang bata ay hindi nakapag-aral)

Kailangang lumagda ang saksi ng batang hindi nakapag-aral (kung maaari, ito ay
napili ng mga kalahok, hindi kailangang magulang at walang kaugnayan sa
tagapangasiwa ng pananaliksik) ang hindi nakapag-aral na kalahok ay kailangan
ding makuha ang kanilang finger print.
Nasaksihan ko ang wastong pagbasa ng consent form ng isang maalam na

kalahok at ang isang indibidwal ay may pagkakataong magtanong. Nakumpirma
ko na malayang ibinigay ng indibidwal ang kanyang pahintulot.
Buong Pangalan ng Saksi (Hindi

magulang/mananaliksik)_______________________________________
Thumb print ng kalahok_______________
Lagda ng Saksi____________________
Petsa ____________________
(ARAW/BUWAN/TAON)
Nasaksihan ko ang wastong pagbasa ng consent form ng isang maalam na

kalahok at ang isang indibidwal ay may pagkakataong magtanong. Nakumpirma
ko na malayang ibinigay ng indibidwal ang kanyang pahintulot.
Buong Pangalan ng Mananaliksik______________________________________
Lagda ng Mananaliksik____________________
Petsa ____________________
(ARAW/BUWAN/TAON)
Pahayag ng mga mananaliksik/taong tumanggap ng pahintulot.
Nabasa ko ang dahon nang may kalinawan sa mga maalam na kalahok at sa

abot ng aking makakaya ay nasisiguro ko na nauunawaan ng bata ang
mangyayari sa pananaliksik.
Nasiguro ko na ang bata ay nabigyan ng oportunidad na magtanong tungkol sa
ginawang pag-aaral at lahat ng kanyang mga katanungan ay nasagot nang
maayos sa abot ng aking kakayahan. Nakumpirma ko rin na bawat isa ay hindi
pinuwersa sa pagbibigay ng pahintulot nila at boluntaryong nagbigay ng kanilang
pahintulot.
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Ang kopya ng assent form na ito ay nakalaan para sa mga kalahok
Buong Pangalan ng Mananaliksik/ Taong tumanggap ng pahintulot

______________________________
Lagda ng Mananaliksik/ Taong tumanggap ng pahintulot __________________
Petsa ____________________
(ARAW/BUWAN/TAON)
KOPYANG NAKALAAN PARA SA MGA KALAHOK _________________ ( INISYAL

NG MANANALIKSIK)
Laagda ang magulang / guardian ng isang pinahintulutang pag-uusap
OO ________
HINDI ________
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Appendix E
a. Interview Questionnaire for Parents.

1. Hindi ba po nanay may sarili po kayong linggwahe dito “dialect” ano po yung tawag
niyo dun nanay?
2. Eh nanay yung sa pagbabasa po ng mga bata, ano po yung, mas marunong po ba
silang mag Aetang Ambalah saka Aetang Amyanan. Mas marunong po ba silang mag
basa ng mga ganong mga libro o tagalog pa din po?
3. May mga katutubo pa po ba dito nanay na hindi pa po marunong mag tagalog?
b. Interview Questionnaire for Tribe Officer.

1. Ilan po ang mamamayan nanakatira ditto sa Sitio Mampueng?
2. Ano-anu naman po yung mga kultura niyo dito na related sa pag-aaral ng mga
bata? Halimbawa po yung mga paniniwala niyo?
3. Yun po ba yung mother tongue na sinasabi niyo na tinuturo sa IRAM II for
grades 1-3? Sa pagbabasa naman po ng mga libro, tagalog na po ba lahat ng
libro na binabasa nila?
4. Lahat po ba ng nakatira ditto puro IPs?
c. Interview Questionnaire for Teachers in Iram II.

1. Sa pagbabasa po ng mga storya, gumagamit po ba kayo ng mga storya
tungkol sa mga katutubo o mga storya na hango sa buhay ng mga katutubo?
2. May mga libro po ba kayo dito na nakasulat sa lenggwahe ng mga katutubo
na pinapabasa sakanila?
3. Ano-anu po yung mga istratehiya na ginagamit ninyo para mas mabilis na
matuto sa pagbasa ang mga bata? Magkaiba po ba ang istratehiya ang
ginagamit ninyo sa mga katutubo at tagalog?
4. Nakikipag-ugnayan po ba kayo sa chieftain ng mga katutubo para matuto ng
kanilang kultura kung saan mas makikilala at maiintindihan ninyo ang ugali ng
mga bata, na makakatulong sa mas mabilis at madali na pagkatuto nila sa
pagbabasa?
5. May mga seminar o training po ba kayong dinadaluhan tungkol sa mga
katutubo upang mas maging pamilyar sa kanilang mga nakasanayang kultura?
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Appendix F
a. Transcript Records of the Interview to the Parents.

Tagapanayam: “Sige po”
Magulang: “Nag-aaral yung mga anak namin, ayaw naming yung binubully ba.
Tagapanayam: “opo”
Magulang: “Ayaw naming yung sinasabihan na maitim kami, tska yung
kailangan, ang gusto namin sa mga anak namin pag tuunan ng pansin, turuan,
h’wag bully-hin. Imbis na ibaba ang antas ng katutubo, itaas, para hindi mahiya
kung saka-sakali makapag tapos sila ng pag-aaral. Hindi na sila ano sa sarili nila.
Kasi ayaw ko yung ganoon, kasi may teacher dito na napatalsik sa ganyan.
Tagapanayam: “Opo, na-kwento nga po ni pastor.”
Magulang: “Maitim na nga bakit laluin mo pa siya, dapat kung ano yung nakita
mo sa bata, manong masabi niya manlang sa studyante niya na, “o kahit ganyan
ang kulay mo anak maging proud ka, basta ayusin mo lang yung pag-aaral mo.”
Kasi meron kang darating sayo na yung pag-aaral mo hindi mananakaw sayo,
masunog nga yung buong kabahayan mo pero yung napag-aralan mo hindi
mananakaw yan, dahil kahit saan ka pumunta yan yung pinaka-armas mo eh,
yung ganun sana. Eh hindi, ay kaputi-puti man.”
Magulang: “May teacher bang ganun? Eh ang sabi ko di ka dapat nagging
teacher ditto saamin, kung ayaw mo ditto saamin, sinabi ko, ayaw ka rin namin.
Mas maganda bumalik ka na sa ibaba. Eh ang sabi ni Sir. Ariel Lanson na “wala
nang mapagbibigyan at mapagtuturuan sa baba.” Ay basta sir dapat umalis siya.
Yung naiintindihan niya yung ano kami. Yun ang dapat maging dito na teacher.
Napatalsik siya.
Tagapanayam: “Oo nga po.”
Magulang: “Kaya ayon, ayaw namin yung nilalait kami, tao rin naman kami.
Tagapanayam: “oo nga po.”
Magulang: “karagdagan sa sinabi ni kagawad. Yung sana saamin naman yung
hindi naman marunong, yun yung dapat pagtuunan ng pansin. Kasi taliwas
saamin kasi yung nagtuturo dito yung marunong, yun ang pinupwersa nilang
tinutuunan ng pansin dapat pansinin nila yung hindi pa marunong. Kaya sinasabi
nila pag dating sa IRAM mga bobo ang mga anak namin, kasi kung bakit hindi
bobo. Kasi yung marunong ayun ung tinutuunan nila ng pansin. Dapat tuunan
nila ung konting may alam, ung hindi pa marunong yun ang dapat nilang tutukan
ng tutukan para tataas ang grades nila, tataas yung pinag-aralan nila. Hindi yung
mataas na nga lalo pa nilang tinataas, kaya’t “bar-down” yung mga kulot. Ang
nananalo naman jan ay puro unat. Nag-aaward puro unat, O san ka pa ma’am?
Sabihin nila mga bobo ang mga Aeta. Dapat naturingan silang mga teacher.”
Tagapanayam: “Sa Iram II po lahat sila nag-aaral? Yung mga tiga dito po?
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Magulang: “May Iram po ditto mula grade 1 hanggang grade 6.”

Tagapanayam: “Jan po sa may IRAM II po?
Magulang: “Iram II nga ito, itong school, itong elementary dito. Tapos may IRAM
I, yun ang may highschool.”
Tagapanayam: “tapos pag nag highschool po sila nanay? Dun na po sila lahat
nag-aaral, dun po sa Iram I na yon?”
Magulang: “kawawa ang mga highschool namin.”
Tagapanayam: “opo”
Magulang: “Yun nga po yung sinasabi ko na kapag umabot na po sa taas sa
highschool, ganon na po ang mangyayari kasi hindi nila tinuunan ng pansin
hanggang grade 1 hanggang grade 6, sabi nila hindi marunong magbasa kasi
hindi na nila tinutukan yung anak naming eh, sabi nila napabayaan daw naming
mga magulang, syempre konting kaalaman lang yung magulang dahil konti rin
ang pinag-aralan ng magulang, ay sila?”
Magulang: “May pinag-aralan kaya nga nagtuturo nga sila. Dapat sila ang tutok
ng tutok nang pinagaralan sa mga walang pinagaralan.”
Tagapanayam: “Hmm. Sige po salamat po.”
Magulang: “yung saamin naman kung nakakahiya din kasi madam na sabihin sa
school, dun sa highschool na “Oh? Grumaduate ka ng elementary, hindi ka
nakakabasa? Grumaduate ka ng elementary, hindi ka nakakasulat ng mahusay?
Kasi nga nakakahiya, ang bagsak duon kaming mga magulang, Pano nga
sainyong matalino yun ang focus nila, yung hindi matalino yun ang iniiwanan
nila. Ang gusto rin sana naming mangyari sa tagal na nila jan, dapat palitan
naman na sana nila.”
Tagapanayam: “Yung mga teacher po nila?”
Magulang: “Yung dating ilan yung teacher nila, tatlo o dalawa lang?”
Tagapanayam: “pero po nanay, may mga sitwasyon po ba dito sa mampueng na
yung mga bata po dito, hindi po nakakapasok? Kunwari po umuulan po, hindi po
talaga sila nakakapasok?”
Magulang: “Ah oo, totoo yan.”
Tagapanayam: “Kasi delikado din po eh.”
Magulang: “Pero may mga gawain din yung mga teacher na, kunwari sasabihin
nila walang pasok kahit na hindi masyadong umuulan, baliktad nga madam eh.
May papasok ang teacher wala yung estudyante, papasok naman yung
estudyante wala naman yung mga teacher.”
Tagapanayam: “Tsaka medyo malayo din po sila sa school nila no? Pag po
kunwari po nanay, may mga bagyo, kunwari po uulan po, hindi po talaga sila
nakakapasok, yung mga bata?”
Magulang: “Pag paspas na yung ulan, Hindi na talaga.”
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Tagapanayam: “may mga paniniwala po ba kayo nanay na ganon? Na kunwari

po nanay na may ganito na nangyari, tapos hindi po sila papapasukin, may mga
paniniwala po ba kayo na ganun nanay?
Magulang: “Na hindi na sila papapasukin?”
Tagapanayam: “Kunwari nanay, di ba po sating mga Pilipino may mga
paniniwala po na kunwari, nakakita ng itim na pusa ganon, may mangyayaring
masama di na po tutuloy sa gagawin. Dito po ba nanay meron kayong mga
ganon?”
Magulang: “Wala naman.”
Tagapanayam: “wala naman po?”
Magulang: “may mga ano, anito may mga maligno.”
Tagapanayam: “Ah yun po?”
Magulang: “pero ang mga maligno naman, ano naman eh Kumporme sa tao
kung lalabasan ka ng maligno saka yung mga bata dito may nakikita man wala
na, parang baliwala na. Hindi na sila masyadong takot.”
Tagapanayam: “Opo.”
Magulang: “Ang kinatatakutan nila yung buhay na tao.”
Magulang: “Kasi yung buhay na tao papatayin ka yung mga may nanghahabol ng
bata, yung kinatatakutan nila yung pinapatak ka sa tulay, ganyan, paduguin
yung sinasabi nilang kumaw na nanghuhuli ng bata ganyan saka yang mga
satanismo, yung mga nakikita nating may itim-itim diba napapanuod natin sa
ano, sa T.V. ganyan.”
Magulang: “ayan yung mga kinatatakutan namin, kaya kami lahat ng tsinelas
namin pinapasok namin.
Tagapanayam: “Ah may paniniwala po kayong ganon na….”
Magulang: “May paniniwala kami kasi syempre ang mundo maraming nilikha yan
eh. Oo saka Civilized na kami.
Tagapanayam: “Ah opo, hindi na po ganong….”
Magulang: “pero hindi po natatanggal ang tradisyon namin.”
Tagapanayam: “Ayun po ano po yung mga tradisyon niyo dito nanay?”
Magulang: “Ang tradisyon naming yung ano, sumasayaw pa rin kami ng mga
katutubong sayaw.”
Tagapanayam: “Kada anu po?”
Magulang: “Pag may pyesta ng katutubo, kapag nagpapasalamat kami sa mga
nagbibigay sumasayaw ang mga bata ng sayaw ng katutubo. Kung may binahagi
jan sa school na pinakamalaking tulong, pinapakita yung tradisyon namin na
sayaw tapos dito saamin hindi pa rin nawawala yung dote dote, yung pag nag
asawa yung mga anak may dote.
Tagapanayam: “Ah may ganun pa po kayo dito?”
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Magulang: “saka dati may kasal kami na pang tradisyonal na hindi na nagagamit
kasi civilized na nga kailangan nag papandanggo na ngayon, Yung sinasabitan ng
pera.
Tagapanayam: “Ah dito rin po may ganun din po pala.”
Magulang: “Oo sasabitan na kami, Moderno na kami hindi na katulad ng dati ng
tradisyonal na kasal, pero uunahin muna namin sa huwes, pero malaki yung
gastos doon kaya mas maganda kapag minsanan nalang.
Tagapanayma: “Pero yung nanay yung tradisyon niyo po na related sa pag-aaral
ng mga bata, wala po kayong mga ganon?.”
Magulang: “Wala naman, yung amin lang naman wala nang nagbabahag kasi
civilized na nga.
Tagapanayam: “Opo nga po.”
Magulang: “yung saamin yun lang, Yung wag yung Bully-Bully.”
Tagapanayam: “Oo, yun wag lang po? Kasi meron din po kayong ano ‘nay, yung
alam ko po yung sa rights niyo po sa mga indigenous people.”
Magulang: “Oo may mga patakaran talaga kami saka yung isa pa yung sa mga
ancestral domains naming yun pinapangalagaan namin kasi gusto rin naming
makamit kaya ibigsabihin yung karapatan dapat sinusulong din namin.”
Tagapanayam: “Yung sa diba po ‘nay, may Chieftain pa rin po kayo dito, yun nga
po si Sir kanina, yung na ano po namin. Ano po yung role niya dito nanay sa may
community niyo.”
Magulang: “Sa community siya yung pinuno namin. Siya yung kagawad ng tribal.
Ngayon ako naman ang representative sa barangay pero sila dito sa community
namin.”
Tagapanayam: “Ah yung Chieftain po, Ah yun so far po pala wala naman po pala
kayong mga Cultural Practices na related sa pag-aaral ng mga bata.”
Magulang: “Meron naman, meron din kasi. Sinasabii rin naman sa school naming
mag bahag kayo. Wag niyong kalimutan yung kultura ninyo, yung linggwahe
ninyo kaya lang sa dami naman siguro ng inaasikaso ng mga teacher, hindi na
napa-practice yan.”
Tagapanayam: “Hindi ba po nanay may sarili po kayong linggwahe dito “dialect”
ano po yung tawag niyo dun nanay?”
Magulang: “Aetang ambalah, pero may Aetang Amyanan. Ano, dalawa ang
linggwahe naming dito, Aetang Ambalah at Aetang Amyanan pero ang talagang
original na Aeta rito, Aetang Ambalah, Kami, Kami talaga.”
Tagapanayam: “Eh nanay yung sa pagbabasa po ng mga bata, ano po yung,
mas marunong po ba silang mag Aetang Ambalah saka Aetang Amyanan. Mas
marunong po ba silang mag basa ng mga ganong mga libro o tagalog pa din
po?”
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Magulang: “Tagalog, Kaya lang pag sa bahay nakakapag salita nga sila ng
linggwahe namin pag dating sa labas, tagalog. Mas marami kasi yung tagalog.
Katulad namin hindi kami nagsasalita ng Aetang Ambalah. Puro tagalog na, kaya
lang kaya na pagsasabihan kami na mas malansa pa raw kami sa malansang
isda. Pero hindi, pero tinuturan namin yung mga anak namin.
Tagapanayam: “Ah, tagalog na po talaga yung mostly na ginagamit niyo dito
nanay.
Magulang: “Oo tagalog na.”
Tagapanayam: “Sa ano niyo po nanay, dun po sa pagbabasa tinuturuan niyo na
po talaga ng tagalog yung mga bata.”
Magulang: “Oo, talagang nalikha na tagalog na talaga, kasi nga nakagisnan na
nila yon.
Tagapanayam: “Kaya po talaga, yun na po talaga yung ginagamit nila, hindi na
po yung…”
Magulang: ”Mahahalata mo naman kasi yun na, saming mga Aeta meron yung
kakaiba mag salita ng tagalog, pero kami diretso diba, hindi kami yung iba-iba,
utal-utal. Mahahalata mo dun ung mga tiga-Olongapo dahil diretso mag tagalog.”
Tagapanayam: “Ah yung tiga Olongapo na po na mga katutubo diretso na po,
pero may mga katutubo pa po ba dito nanay na hindi pa po marunong mag
tagalog.”
Magulang: “Meron parin, konti-konti rin. Matatanda na rin.
Tagapanayam: “hmm, yun po yung mga sinaunang katutubo. Ayon yun lang
naman po yung tanong naming nanay kung sanang may mga kultura o kaugalian
po kayo na ganon, kasi po yung research po naming tungkol din po sa kultura ng
mga katutubo kung nakakaapekto po ba yun sa pag-aaral ng mga bata. Tapos
yung gagawin po naming kung nakaka-apekto po gagawa po kami ng modyul
para po dun sa reading program nila every Sunday na mas magiging angkop po
sa kanila kung talagang may relation po yung kultura ninyo sa pag-aaral nila, eh
kung ganon naman po wala naman po pala.”
Magulang: “Saamin lang, katulad kayo diba. Hindi mo nahahalata si Sir. Dante
umakyat dito wala yung selan-selan.”
Tagapanayam: “Opo, Opo.”
Magulang: “Alam na ni Sir. Dante yan.”
Magulang: “Kailangan maging fair ka.”
Tagapanayam: “Opo, saka yun nga po sabi nga po ni Sir. Dante kung may
papasagutan man po kami, tagalog po talaga.”
Magulang: “saka pag may nakita ka na di kanais-nais wag mo nalang pansinin,
ang katutubo kasi may mga ginagawa na hindi kanais-nais, katulad ninyo na
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galing sa patag. Wag nalang pansinin, pabayaan nalang. Para hindi kayo mag
multa. Yung principal nag multa, ung baboy tska kalahating kaban ng bigas.”
Tagapanayam: “pag katapos po nun, napaalis niyo po ba yung teacher po dun
nanay?”
Magulang: “Anjan pa pero pinapaalis ata kasi ayaw ng mga Aeta dito yan.”
Tagapanayam: “Babae po ba yun ‘nay?
Magulang: “Nandyan pa sya pero papaalisin talaga sya.”
Magulang: “Kasi nagsibahag yung mga bata..
Tagapanayam: “opo nagsibahag po tapos?”
Magulang: “Nagsayaw ng…
Tagapanayam: “Nakabahag?”
Magulang: “Nagsayaw ng tradisyonal na sayaw, sabi nya ay ganyan pala yung
sayaw nila, ang ganda parasilang mga monkey”
Tagapanayam: “Sinabihan po kayong ganon?”
Magulang: “Saamin kasi bad yun, tradisyonal na sayaw naming gaganunin nyo
lang?. Napamulta nga sya. Sa kakuriputan nya, wala syang sasakyan puro bike,
lumabas yung pera niya. Kuripot sya eh. Ni magmiryenda nga, limang piso lang
tama na sa kanya yun, nagbabaon dyan, sagot ng mga teacher yung ibang
kinakain nya, sa feeding dun na lang sya nakikikain sa mga feeding ng mga bata
dahil sobra sobra naman. Naku ! Sa kakuriputan nya mas higit pa ang nawala sa
kanya. Naghangad ng kagitna isang salop ang nawala”
Tagapanayam: :Ayun po salamat po.”
b. Transcript Records of the Interview to the Tribe Officer.

Tagapanayam: Ilan po ang mamamayan nanakatira ditto sa Sitio Mampueng?
Opisyal: 200
Tagapanayam: Saktong 200 po? Magkasama na po ba mga bata at matanda
doon?
Opisyal: Hindi pa po
Tagapanayam: Ilan po lahat?
Opisyal: Bali 200 families’ po.
Tagapanayam: Ano-anu naman po yung mga kultura niyo dito na related sa pag-
aaral ng mga bata? Halimbawa po yung mga paniniwala niyo.
Opisyal: Yung mga kultura ng katutubo nakalagay naman lahat sa libro.
Tagapanayam: Ano po ang pangalan ng libro na yun?
Opisyal;: Ipra
Tagapanayam: Pangalan po yun ng libro niyo? So dun po nakalagay lahat ng
mga paniniwala at kultura ng mga IPs?
Opisyal: Opo, para talaga sa mga katutubo yun. Yung mga bata kasi ngayon
hindi na nababanggit yung mga lengwahe ng mga katutubo kasi tagalog na ang
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nakasanayan nila. Pero dapat sana kung magsasalita sila ay maibalik yung
lengwahe naming mga katutubo dati.
Tagapanayam: Ah so kung kayo po sana ang masusunod gusto nyo pa din na
mapreserve yung nakaugalian nyo na lengwahe?
Opisyal: Meron po yun sa school.
Tagapanayam: Yun po ba yung mother tongue na sinasabi niyo na tinuturo sa
IRAM II for grades 1-3? Sa pagbabasa naman po ng mga libro, tagalog na po ba
lahat ng libro na binabasa nila?
Opisyal: Tagalog pero babasahin pa din nila sa salita ng katutubo. Nagtatagalog
naman pero kailangan pa din nila basahin sa salita naming.
Tagapanayam: Ah bali tinatranslate pa po nila yung tagalog sa salita nyo?
Opisyal: Opo
Tagapanayam: Ano-anu po yung mga lengwahe na ginagamit nyo ditto?
Opisyal: Sambal/ambala at tagalog
Tagapanayam: Yung mga bata po saan mas sanay? Tagalog or sa katutubong
salita?
Opisyal: Tagalog na sila kasi hindi na sila natuto ng mga salita ng mga katutubo.
Tagapanayam: so tagalog nalang po talaga lahat ang salita nila?
Opisyal: Oo kasi hindi na nila nagagamit ang salita na nakasanayan naming
Tagapanayam: Lahat po ba ng nakatira ditto puro IPs?
Opisyal: yung iba po.
Tagapanayam: ano pa po yung iba bukod sa mga katutubo?
Opisyal: Yung mga nasa medyo baba mga tagalog.
Tagapanayam: Tagalog po ba talaga sila na umakyat lang ditto?
Opisyal: Opo
Tagapanayam: Sa palagay niyo po, ilan lahat ng tagalog na nakatira ditto?
Opisyal: 36 families
Tagapanayam: tapos yung iba po IPs na?
Tagapanayam: Oo bali 200 families yung 36 ay tagalog at 166 families naman
yung katutubo.
Tagapanayam: Ano-anu po yung pinapagkabuhayan ninyo dito?
Opisyal: Pagtitinda po ng gabi
Tagapanayam: Pagtitinda po ng mga gabi at ano pa po?
Opisyal: At hindi po naming pinagkakaila ang paguuling.
Tagapanayam: ah so pagnaggagawa po kayo ng uling binababa niyo sa bayan?
Opisyal: Opo, pero hindi naman kadalasan yung paguuling naming. Isa o
dalawang sako lang kasi pagmaramihan bawal nap o yun.
Tagapanayam: ay yung pangkabuhayan po talaga na pang-araw-araw?
Opisyal: Yung pang-araw-araw na pinagkukuhanan naming ng kita ay yung
pagtitinda ng gabi at mga puso nang saging.
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Tagapanayam: Pagtitinda talaga ng gulay at prutas ang pangunahing trabaho ng

mga taga dito?
Opisyal: Yun ang kadalasan po. Pero tulad ko na madalang na po kasi ako
nakakapagtinda kasi nagtatrabaho po ako sa barangay tapos chieftain pa ako
ditto. Mababa lang po yung sahod ko sa pagchichieftain 1k lang po.
Tagapanayam: Pano po yung sahod ninyo? Buwanan po bay un o kada kinsenas?
Opisyal: kada buwan po.
Tagapanayam: 1k kada buwan po?
Opisyal: pero nagtatrabaho naman ako sa barangay pumapasok pasok po ako.
Tagapanayam: Paano naman po yung ibang pamilya dito? Ano po talaga yung
pinagkakabuhayan nila? Pagtitinda ng prutas at mga gulay lang po? Wala po ba
silang ibang trabaho din?
Opisyal: Minsan paggusto naming magtrabaho talaga parang sideline lang.
nagtatrabaho din kasi kahit isang lingo sa bayan.
Tagapanayam: Lagi lang po talaga kayo dito at dito nadin nangagaling
pangkabuhayan niyo?
Opisyal: Nagtatrabaho talaga ako sa barangay. Pero hindi ibig sabihin noon ay
magpapakatrabaho kana. Ang sahod kop o kasi sa barangay ay 4k, hindi po
umaabot ng isang buwan minsan 25 days.
Tagapanayam: bali sa barangay sumasahod po kayo ng 4k tapos 1k naman po
sa pagiging chieftain nyo?
Opisyal: Opo
Tagapanayam: Sabagay ditto naman po ata sainyo walang gaanong binibili kasi
halos lahat po nakukuha naman ninyo sa mga pananim po.
Opisyal: Opo
Tagapanayam: yun po talaga ang kagandahan, dahil masisipag talaga magtanim
an gating mga katutubo.
Opisyal: Pero minsan hindi na din nakakapagtanim ng maayos kasi hindi na
maganda ang mga lupa, kaya nagpupunta pa kami sa taas ng bundok.
Tagapanayam: Edi ang mga pananim nyo pop ala nasa taas pa ng bundok?
Opisyal: opo
Tagapanayam: Yung lang naman po ang mga katanungan naming sir. Salamat
po.
c. Transcript Records of the Interview to the Teachers in Iram II.

Resercher: Ano po pangalan ninyo Maam?
Teacher: Manilyn Manalansan
Resercher: Ano po ang grade level po ng tinuturuan ninyo?
Teacher: Grade 5
Resercher: Ano-anu po ang mga subject na tinuturo ninyo?
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Teacher: Science, Filipino at Edukasyon sa Pagpapakatao

Resercher: Sa pagbabasa po ng mga storya, gumagamit po ba kayo ng mga
storya tungkol sa mga katutubo o mga storya na hango sa buhay ng mga
katutubo?
Teacher: Oo meron, actually meron kaming ginagamit. Pero kasi from kinder to
grade 3 meron kaming ginagawang lesson plan, indigenization hango yun sa
kultura nila. Pagdating sa Grades 4, 5 & 6, meron naman na kaming ginawa pero
on the process palang sya for approval wala pang implementation. Pero
pagnagtuturo na kami mismo sa klase, ang ginagawa lang namin is iniinterview
namin yung mga elders tapos ang ginagawa namin is sinasama namin siya sa
lesson. May process talaga na gagawa kami ng lesson according sa culture nila.
As of now for approval pa, pero gumagamit naman na kami.
Resercher : May mga libro po ba kayo dito na nakasulat sa lenggwahe ng mga
katutubo na pinapabasa sakanila?
Teacher: Meron, may nagawa naman na kami na dalawa,on the process padin
siya ng validation.
Resercher: Ano po yung name ng book na yun Maam?
Teacher: Hay Bu at Hay Halay, yang book na yan kasi pang-kinder hanggang
grade 3 lang siya
Resercher: So yung kinder to grade 3 po ninyo ang mas sinasanay na matuto ng
mga katutubo na salita?
Teacher: Oo
Resercher: Tapos yung grades 4 to 6 po Maam?
Teacher: 4 to 6 kasi diba may mother tongue tayo na tinatawag para sa kinder
to grade 3. Tapos pagdating nila ng grade 4 meron na tayong second language
which is Tagalog, susunod naman na yung third language nila na English. Pero
pinakafoundation ng grades 1 to 3 is yung mother tongue nila.
Resercher: Bali sa grades 1 to 3 po ang ginagamit ninyo na language is yung
pangkatutubo po na lenggwahe?
Teacher: Hindi, tagalog lang. Pero may mga materials naman kami naka-Ambala
siya. Karaniwan kasi sa kini-cater namin na students dito ay tagalog na mother
tongue nila. Pero may iba sakanila na Ambala at Sambal. Pero most of the
students talaga tagalog, kaya yung major instructions namin tagalog.
Resercher: May mga times po ba na gumagamit or nagsasalita kayo sa
lenggwahe nila?
Teacher: Actually, ako kasi hindi ako native speaker ng Ambala, hindi ko din
alam at yun ang problema namin. Pero meron naman kaming mga IP teachers
na Ambala yung language nila pati Sambal.
Resercher: Tuwing kelan po sila nagtuturo dito?
Teacher: Meron kaming mga teachers dito talaga.
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Resercher: Kasi nakalagay po sa book nila na Ipra na kailangan po na lahat ng

tinuturo ninyo dito ay naita-translate niyo po dapat sa kanilang lenggwahe.
Teacher: Meron kami, nagiimplement kami sa grades 1 to 3 para sa mga lower
grade.
Resercher : Ano-anu po yung mga istratehiya na ginagamit ninyo para mas
mabilis na matuto sa pagbasa ang mga bata?
Teacher: Marungko at Claveria approach. Yung Marungko kasi, yun yung
nakafocus sa kanya yung, for example: m, a & s. Lahat ng mabubuo mo na salita
magmumula sa m, a & s sinasama dun pero yung focus nung bata is doon lang.
Matatandaan niya yung sound ng m, a at s so madaling matututo ang bata. Yung
Claveria naman ay picture reading.
Resercher: Magkaiba po ba ang istratehiya ang ginagamit ninyo sa mga katutubo
at tagalog?
Teacher: Pareha lang, pagdating naman dito kasi ang mga estudyante namin
mga 97% katutubo kaya wala naman pinagkaiba. Yun nga lang mas intensive
ang teaching namin dito kasi karamihan sakanila ang problem talaga ay reading
abilities.
Resercher : Nakikipag-ugnayan po ba kayo sa chieftain ng mga katutubo para
matuto ng kanilang kultura kung saan mas makikilala at maiintindihan ninyo ang
ugali ng mga bata, na makakatulong sa mas mabilis at madali na pagkatuto nila
sa pagbabasa?
Teacher: Oo, nagiinvite talaga kami sa pagtuturo namin ng chieftain lalo na
paghalimbawa kailangan sa lesson even mga elders nagiinvite din kami para
syempre halimbawa may mga time na hindi naman naming alam for example
yung kultura nila para maitama and maging accurate yung lesson or teaching
naming sakanila.
Resercher : May mga seminar o training po ba kayong dinadaluhan tungkol sa
mga katutubo upang mas maging pamilyar sa kanilang mga nakasanayang
kultura?
Teacher: Meron kaming indigenous seminar and validation ng mga books sa
Ambala.
Resercher: Lahat po ba ng teachers dito required na umattend ng mga seminars
tungkol sa mga katutubo?
Teacher: Required kami, actually ako, teacher writer ako ng mga katutubo kaya
karamihan since konti lang kami required talaga lahat.
Resercher: Sa palagay niyo po, ano-anu yung mga dahilan kung bakit ang
karaniwang problema ng mga bata dito ay ang pagbabasa?
Teacher: Una kasi absenteeism. For example magtuturo ka ngayon, susunod na
araw nyan wala na sila at yung follow up sa bahay. Kahit na turuan sa school
ang mga bata kung walang follow up sa bahay, wala din. Yung retention, kasi
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karamihan dito intensive yung turo mo tapos wala naman follow up sa bahay
kaya hindi nila naaalala at kailangan mo ituro ulit kinabukasan. Karamihan ng
mga students naming lalo na yung mga nasa Limawran, yung pagpasok nila lalo
na sa ganitong panahon sa isang buwan, mga tatlo o apat na beses lang sila
pumapasok. Kaya ang ginagawa namin ay modular. Magpapadala kami ng
module sakanila tapos sasagutan nila yun tapos kung kelan ulit sila papasok
papasa nila yun tapos checheckan namin then after uwian magpapadala
nanaman namin kasi hindi naman din naming sure kung papasok pa sila tulad ng
araw araw na pasok.
Resercher: Yung sa set up po ng klase ninyo, kapag grade 1 po ba grade 1 lang
din ang mga kasama nila sa isang room?
Teacher: Oo, mono grade naman kami.
Resercher: Yun lang po, Salamat!
Teacher: Salamat!
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Appendix G
(PHIL-IRI Philippine Informal Reading Inventory)
Student’s Profile
Name (Optional):
Age:
Gender:
Grade Level:
ALS/Regular Student:
Frustrated Instructional Independent

0-2 3-4 5-6
Reading Inventory for Grade 4
The Tricycle Man
Nick is a tricycle man. He waits for riders every morning.
“Please take me to the bus station,” says Mrs. Perez.
“Please take me to the market,” says Mr. Pardo.
“Please take us to school,” say Mike and Kris.
“But I can take only one of you,” says Nick to the children.
“Oh, I can sit behind you Nick,” says Mr. Perez.
“Kris or Mike can take my seat.”
“Thank you, Mr. Perez,” say Mike and Kris.
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Read each question. Choose the letter of the correct answer.

1. Who is the tricycle man?
a. Mike
b. Nick
c. Mr. Perez
2. What is Nick’s problem?
a. There was a lot of traffic
b. He could not take the children to school.
c. There was only one seat for either Kris or Mike.
3. How many riders did the tricycle man have?
a. two
b. four
c. three
4. Who helped solve Nick’s problem?
a. Mr. Perez
b. Mrs. Pardo
c. another tricycle driver.
5. Which word describe Mr. Perez?
a. kind
b. strict
c. proud
6. Which happened last?
a. Mr. Perez told Nick to take him to the bus station?
b. Mrs. Pardo told Nick to take him to the market.
c. Kris and Mike told Nick to take them to the school.
Student’s Profile
Name (Optional):
Age:
Gender:
Grade Level:
ALS/Regular Student:
Frustrated Instructional Independent

0-3 4-6 7-8
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Reading Inventory for Grade 6
“Beetles”
Beetles can adapt to any kind of environment. They can be found crawling, burrowing, flying,
and swimming on every part of the earth except the ocean. Why do beetles survive well on our
planet? First, they have tough compact bodies. These help them hide, find food, and lay eggs in
places where other insects could never go.
Almost all beetles have tough front wings which are colorful and carry beautiful patterns. These
wings also act as suit of armor to protect the beetles’ transparent hind wings which are used for
flying.
Beetles have mouth parts designed for chewing different food. They eat other insects, animal
dung, and even cloth. They also feed on the bark, leaves, flowers, and fruits of any kind of plant.
They can even chew around the stems of poisonous plants to let the deadly sap drain.
Listen to each question. Choose the letter of the correct answer.
1. In which of these places WON’T you find beetles?

a. In the mountain
b. In the plains
c. In the sea
d. In the hill
2. In the sentence Beetles can adapt to any kind of environment,
which is a synonym of adapt?
a. Get used to
b. Change
c. Crawl
d. Eat
3. What pair of words describe the beetles’ front wings?
a. Transparent and thick
b. Tough and colorful
c. Wide and thick
d. Silky and soft
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4. What is the use of the beetles’ hind wings?

a. For protecting the front wings
b. For covering the body
c. For finding food
d. For flying
5. Which of the following states the main idea of this selection?
a. Reasons why beetles can survive anywhere
b. Places where one can find beetles
c. The compact body of the beetles
d. The food that beetles eat
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CURRICULUM
VITAE
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AZENITH G. MANCE
Address: Gomez Street, Poblacion, Morong, Bataan
Contact No.: 09454127986
Email Address: azenithmance8@gmail.com
EDUCATIONAL BACKGROUND
2016-present Bachelor of Secondary Education - English

Gordon College
Olongapo City Sports Complex Donor Street,
East Tapinac Olongapo City
Bachelor of Secondary Education – English

Bataan Peninsula State University- Balanga Campus
Don Manuel Banzon Avenue
Balanga, Bataan
2013-2014 Secondary
Morong National High School (MNHS)
Hilltop Sabang, Morong, Bataan
2009-2010 Elementary
Morong Central Elementary School (MCES)
Zamora Street Poblacion, Morong, Bataan
SEMINARS-TRAINING ATTEND:
February 13, 2019 : Annual Student Teachers’ Congress

Philippine Association for Teachers and Educators Region
III
Bulacan State University, City of Malolos, Bulacan
SKILLS:
 Leadership
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 Proficient in Microsoft Office including Excel and Powerpoint

 Time Management
 Self-motivation
MEMBERSHIPS:
 League of English Literature and Language Students (LELLS)

(2017-present)
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City of Olongapo
GORDON COLLEGE
JOVEROSE O. CLAVERON
Address: #23 Canda Street East, Bajac-bajac, Olongapo, City
Contact No.: 09567392878
Email Address: claveronjove@gmail.com
EDUCATIONAL BACKGROUND:
2016-present Bachelor of Secondary Education - English

Gordon College
Olongapo City Sports Complex Donor Street,
East Tapinac Olongapo City
2014-2015 Secondary
Balucuc High School
Balucuc Apalit Pampanga
2014-2015 Elementary
Banag Elementary School
Banag, Balucuc Apalit Pampanga
SEMINARS-TRAINING ATTEND:
February 13, 2019 : Annual Student Teachers’ Congress

Philippine Association for Teachers and Educators Region
III
Bulacan State University, City of Malolos, Bulacan
SKILLS:
 Leadership
88
City of Olongapo
GORDON COLLEGE
 Dancing
MEMBERSHIPS:
 League of English Literature and Language Students (LELLS)

(2017-present)
89

Azenith and Joverose

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Reading Competency vis-à-vis Cultural Practices of the Sitio Mampueng

Children: Basis for a Proposed Module Development

In Partial Fulfillment of the

July 18, 2019

This Research entitled “READING COMPETENCY VIS-À-VIS CULTURAL

Erilyn Michelle L. Batinga, LPT

Accepted and approved in partial fulfillment of the requirements for the

July 18, 2019 Ediric D. Gadia, LPT, PhD, FRIEdr

Title : READING COMPETENCY VIS-À-VIS CULTURAL

Researchers : Azenith G. Mance

Adviser : Erilyn Michelle L. Batinga, LPT

School : Gordon College- College of Education, Arts and

Degree : Bachelor of Secondary Education – English

Key words: culture, reading competency, Phil-IRI, Indigenous People (IP)

As the researchers embarked on an academic journey in Gordon College,

objectives. Writing an academic paper requires much energy, devotion,

His inspiration and blessings in accomplishing this work.

knowledge that will help them as future educators.

Special thanks to all the respondents, the selected children of Sitio

making this study possible.

encouragement and motivation, valuable comments and critical suggestions that

The researchers would like to express their deepest appreciation to their

shared memorable times during their study at Gordon College.

& Gwendolyne Agborsangaya.

TABLE OF CONTENTS vii

THE PROBLEM AND ITS BACKGROUND

Introduction 1 Commented [RLU1]: bakit naka-red pa ito?

Statement of the Problem 6

Scope and Delimitation of the Study 7

Significance of the Study 8

Locale of the Study 13

Data Gathering Procedure 17

PRESENTATION, ANALYSIS AND INTERPRETATION OF DATA 19

SUMMARY OF FINDINGS, CONCLUSIONS AND RECOMMENDATIONS

Appendix A Proposed-Module Development 52 - 58

Appendix B Letter of Permission from Division Office 59

Appendix C Consent Form for the Parents 60 - 63

Appendix D Assent Form for the Students 64 - 68

Appendix E Interview Questionnaire for Parents, Tribe Officer, 69

Appendix F Transcript Record of the Interviews 70 - 80

Appendix G Phil-Iri (Philippine Informal Reading Inventory) 81 – 84

2 The Location Map of the Locale of the Study 14

1 Age of the Student-Respondents 20

2 Sex of the Student-Respondents 22

3 Grade Level of the Student-Respondents 23

4 Classification of the Student-Respondents 24

5 Reading Competence Level of the Student-Respondents 29

THE PROBLEM AND ITS BACKGROUND

Culture is dynamic and changing. It is not an isolated, mechanical aspect of

be learned as a series of facts, physical elements, or exotic characteristics

experimental science in search of a law but an interpretive one in search of

within a supposedly unitary majority culture, there is significant variation (Gay,

political oppression, religion, or language creates a strong sense of peoplehood

(Banks, 2006). Furthermore, Culture is a pattern of beliefs and expectations shared

by the organisational members. These beliefs and expectations produce norms

organisation (HowardSchwartzStanley M.Davis, 1981).

million indigenous people representing about 40 tribes (Mahinay, 1995). More

recently, the United Nations Development Programme (2010) estimated the

number of indigenous people in the Philippines to 14-17 million that belong to

United Nations Development Programme considers the indigenous people in the

Indigenous Issues, 2010). According to this entity, “indigenous peoples make up

The Department of Education of the Philippines stated that indigenous people in