Psych Educ, Document ID: 2022PEMJ0, doi: 10.5281/zenodo.

7197469, ISSN 2822-4353

Research Article

We Run for our Lives: From the Disclosure of Learners Troubled

by the Rido Phenomenon

Harrah Grado-Carmona*
For affiliations and correspondence, see the last page.

Abstract
Learners deserve only the best and the safest learning environment for their future. This
phenomenological study explored the lived experiences of high school students on the phenomenon
of rido, particularly on the changes brought about by the rido phenomenon toward their attitudes and
behavior, their coping mechanisms including their learnings and insights from their rido
experiences. Fifteen conversational partners uncovered their lived experiences which were carefully
analyzed. The themes that emerged from the study include: all on the losing end, optimism amidst
distress, and aspired turning point. The essence of the study revealed that the life that the
Conversational Partners (CPs) lived mirrors an ordeal. Also, their lived experiences all led to a losing
end, leaving them in struggle, desolation, and strife. Despite being exposed to a cycle of violence and
conflict that seemed almost impossible to stop, the CPs developed an optimistic view of the
unpleasant and dangerous situation they were in. They developed behaviors or ways of managing
themselves while caught in a chaotic situation. They did not overlook at the adverse blow of the rido
phenomenon as they acknowledged they needed to remain alert and be prepared at all times for they
never knew when the next attack would occur again. For them, the best way out was to seek for
peaceful settlements, expressing that conversations under the principle of peace should be pursued by
everyone especially those who were directly involved in the conflict.

Keywords: Rido, Phenomenon, Aspiration, Conversational Partners, All On The Losing End,
Optimism Amidst Distress, Aspired Turning Point

Introduction pupils had to attend to their classes under the trees or

A simple whistle can trigger a conflict which can lead
to a bloody form of retaliation and a senseless loss of
lives. Looking at one side of the lens, the conflict can
potentially stifle and impede learners’ realization of
their selfless dreams. When it blows out of proportion,
a conflict can have detrimental repercussions not just
on security but also on the economic activities of the
clans involved in the conflict (Rio, 2016). With such a
seemingly simple and trivial whistle, learners can
languish in pain and fear while living in an
environment where feuds and clan wars dominate,
instead of enjoying a peaceful co-existence. Worse, if
these same youth are obliged by clan feuds to
participate in defending their kin network against a
rival clan. When unresolved, it can be deadly
(Cabalza, 2017).
Country of Origin Information (COI) Focus report
(2017) bared 40 isolated children who could not go to
school due to blood feuds in Albania. Furthermore,
children especially in rural areas of the north continue
to be affected by the blood feud phenomenon,
affecting their educational life as well as their mental
and social life (Xhaxho, 2018).
in a field since the rido broke out (Philippine Daily
Inquirer, 2019). Moreover, in the study conducted by
Alaya-Ay et al. (2013), they underscored that rido was
perceived as greatly affecting the students in terms of
their academic performances and disturbing them in
gathering and organizing their projects and
assignments. They further highlighted that it also
caused a decrease in enrollment, minimized school
activities, and made students afraid to go to school.
In the area in Cotabato Province where the researcher
resides, rido between two families fighting for a
portion of land now occupied by a group of people has
sown terror among families and residents of the
community including the young learners.
In view of the foregoing, this study uncovered the
lived experiences of learners on the phenomenon of
rido. Although there were many literatures and studies
focusing on the rido culture of Mindanao, not much
had been undertaken that looked into the experiences
of the junior and senior high school students with rido
as the backdrop. Hence, this study explored the rido
phenomenon as viewed from the lens of the learners.

In the Philippines, quite several pupils were displaced

because of rido between two feuding families. The
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Research Questions extent losing its preventive function while amplifying

its destructive dimension (Kreuzer, 2011).
The study explored the lived experiences of junior and
senior high school students on the phenomenon of In addition, rido can be managed by a mediator; either
rido. Specifically, the following queries sought
a political leader or a traditional leader that is
answers to the following questions:
respected by both parties and knows resolving rido
1. What are the lived experiences of participants about (Salerno, 2011). Along the same vein, Ajayi and
rido? Buhari (2014) expressed about elders’ role in the
2. How are the conversational partners affected by the society in the African community, saying the elders
occurrence of rido in their areas? (old age or seniority) within the culture of the
3. What learnings and insights have the conversational Yorubas, are the powerhouse of wisdom and
knowledge and as respected as trustworthy mediators
partners gained from their experiences of the rido
all over Africa. They further highlighted that their
phenomenon?
roles include making recommendations, conveying
suggestions on behalf of the parties, and emphasizing
Literature Review relevant norms and rules, among others.

The Rido Phenomenon Further, various actors, from traditional leaders to

Rido, or clan feuding, is a state of recurring acts of
violence carried out to avenge a perceived affront or
injustice. A Maranao term that is commonly used to
refer to clan feuds, it is characterized by a sporadic
outburst of retaliatory violence between families and
kinship groups, as well as between communities. It is a
violent feud that involves entire clans warring against
each other in a cycle of violence that could last for
decades. While the Philippine legal system defines
rido as revenge killing as murder or homicide, the
Maranaos define the act as retributive justice. It is to
be noted that this phenomenon is typically observed in
areas where there is a lack of state mechanism in place
to deter and prevent such occurrences and where the
authority predominantly resides in family and kinship
ties; hence, the coercive power of the state is exercised
by the local population (Torres, 2014). It may also
happen in locations where there is a perceived lack of
justice, security, or central authority (Adam & Boer,
2015).
In Mindanao, where violence in the form of rido has
become customary, the situation is even more
complex. Rido involves a vendetta killing provoked by
an affront or disgrace to the honor of a family or its
members. Clan feuds oblige even the youth and future
generations to participate in defending their kin
network against a rival clan. It can be deadly when
unresolved violence lasts through years, decades, or
even generations taking thousands of lives, destroying
property, and displacing affected families (Cabalza,
2017). Similar to former times, feuding is still mostly a
mechanism of “horizontal control” targeting members
of a similar status group, and it is also still morally
superior to direct mediation in many cases. A number
of studies suggest that blood-feuding actually
increased both in number and in ferocity to a certain
specialized NGOs, to local politicians and members of
the police or Armed Forces, offer their services in
mediating between feuding families or clans (Kreuzer,
2021). However, Gardner (2018) pointed out that in
the rido conflicts of the Philippines, mediation is very
often a specialized role adopted by female kin
including mothers, sisters, aunts, and wives.
Rido can exist among close or distant relatives when
one’s pride is involved in a Maranao society (Alaya-
ay, et al., 2013). In addition, Panay-Bukidnon people
exact vengeance necessarily to counteract the vacuum
created by the death of a family member. For them, the
act of taking revenge upholds the principles of what
constitutes desirable and undesirable behavior and
deters actions that can be disruptive to the community.
An act of retribution against the wrongdoers is seen as
necessary in order to maintain and foster stability in
the community (Rio, 2016). Moreover, in an article by
Orendain and Mullins (2011) published in The World,
family squabbles escalated into mini-wars, involving a
number of people. Further, it said that deadly fights
erupted over power, disputed land, or simply trying to
preserve someone's "good name", resulting in people
getting killed or displaced and properties being burned.
Finally, rido is an act of mutual killing between
families of clans who are in conflict. It may seem like
it is a custom that is deeply embedded in religious and
moral beliefs. However, current literature suggests that
there is a strong social dimension to it and that it is a
social norm. It can be inferred based on literature that
people see that families or clans retaliate in the form of
violence when they get offended and that the members
support the family or clan in its pursuit of justice.
Social pressure exists, which reinforces behaviors that
support rido (Solis, 2013).

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Causes of Rido
The causes of rido are contextually varied and may be
further complicated by a society’s sense and concept
of honor and shame. While the triggers of the conflicts
can range from petty offenses like theft and jesting to
more serious crimes like homicide, studies show that
land disputes and political rivalries are the most
common causes of rido (Torres III, 2014). Moreover,
murder and theft were high on the list of the causes of
rido. Rido is also caused by the people’s desire for
wealth. It could also be a simple incident of having felt
insulted and humiliated by a driver of a passenger
jeepney who refused by saying that he was not under
obligation to deliver passengers right to their own
homes except along the highways or to their usual
route (Alaya-ay, et al., 2013).
Moreover, Durante et al. (2014) disclosed the story of
a vice-mayor who sparked a rido after accusing his
mayor of withholding salary payments, ultimately
resulting in the death of 19 people. Rido culture
encourages escalation of normal disputes into violence
because it valorizes those who fight for their family’s
honor. Black sheep and lower status members of a clan
will even proactively escalate disputes into violent
rido in the hopes that it will increase their internal
standing within the family (Matuan, 2014). Add to it
the findings of the ethnographic study of Anteneh et al.
(2021) which revealed that economic, political, and
socio-cultural causes may lead to blood feuds. To
them, blood feuds have persisted for generations in
various countries as part of the customary homicidal
practice.
According to Co et al. (2013) and Macabuac-Ferolin &
Constantino (2014), the common causes of rido
include land disputes, theft, politics/political rivalry,
election-related conflict, sex crimes (including rape,
physical contact, and elopement),
pride/disgrace/shame/affront to maratabat, homicide,
accidents, business rivalry, drugs, non-payment of
debts, jesting, damage to property, cattle rustling. In
addition, these feuds could originate from a slight o
honor or disrespect, theft or destruction of property,
political rivalry, jealousy or accidents. Initially
involving only two persons usually from different
clans, such incidents escalate automatically into a feud
between their respective clans, sometimes across
generations as well. Often these feuds are settled out of
court, involving various intermediaries (traditional
leaders, influential persons, elected officials, and the
military) and based on traditional practices and Islamic
laws (Capuno, 2017).
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As the strong motivator of blood feud, Cozort et al.
(2011) claimed the strong concept of honor that
flourishes in Chechen society. In their study, they
examined the impact of traditional Chechen culture,
especially the continued practice of blood feuds, on
violence in Russia. When this kind of crisis is
combined with the traditional Chechen culture and a
propensity for violence, the outcome can be
devastating, especially when violence is radicalized.
This same concept of honor including the value of
pride may complicate the petty offense that may lead
to a cause of death of an individual (Orozco, 2022). In
her study entitled The Lived Experiences of Rido: The
Meranao Case, she disclosed political rivalry as the
very common cause of rido. Other reason why rido in
those areas is worse are a political dynasty and lack of
education in the provinces. After a death of a family
member, the rest of the family members, both the
offended and the offender, tend to face problems at
home, mental and physical health, and have different
coping mechanisms.
Effects of Rido
Blood feud has affected different categories of people
including children and women. According to COI
Focus report (2017), the religious institutions recorded
that in Albania there were 15 isolated children that
could not go to school in 2014, 40 in 2015, and 40 in
2017 because they feared for their lives. The problem
of isolated children because of blood feud in the
Albanian society is still ongoing. Many children are
subjected to isolation and it is very difficult for them to
continue their education under blood feud conditions
because their security is compromised (Xhaxho, 2018).
As the leading contributor of violent conflicts in the
region, ridos cause harm and death to members of
implicated families or clans. In many cases, innocent
civilians are likewise affected as a result of violent
confrontations between these feuding groups. Long-
running ridos or clan feuds gave rise to organized
violence, causing not only suffering to the local
population in terms of loss of life but has also greatly
impacted on its social, economic, and cultural life.
Moreover, more than a hundred and thousand
casualties, including loss of civilian lives, and the
displacement of millions of people have underscored
the rido conflicts and other violent discords in
Mindanao (Capuno, 2017; Macabuac-Ferolin &
Constantino, 2014).
Consequently, the Maranaos who engage in rido suffer
consequences like neglecting the education of their
children, damage to properties and livelihood, buying
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of weapons for extra protection, and the psychological
effect which is the feeling of being unsafe all the time.
Moreover, the more they are economically provided,
the more they become influential to feed the rido
which could change the social order of the community
because all other social institutions will be affected
and could possibly result in malfunction (Alaya-ay, et
al., 2013). Further, loss of lives, destruction of
property, economic drift, and absence of peace and
order are just some of the crippling effects. With these,
rido has become a hindrance to socio-economic,
political, and spiritual development of the people
(Basir, 2011).
Further, the Save the Children report (2012) reported
that several Albanian children dropped out of school
due to non-school related reasons including blood feud
which led to isolation. Although, the national school
drop-out rate has been decreasing since 2011, the
statistics did not illustrate some inequities and
inaccuracies especially as pertaining to those children
who just did not attend school because of other factors
including blood feud related factors. Further findings
of (BBC, 2017) showed that there were children who
were seemingly registered at the Education Directorate
and yet they did not actually attend school in reality.
The volunteer teacher established that a number of
parents would want their children to go to school and
interact with other children in a good learning
environment but because they were confined and
isolated, they could not manage to do so. Even when
they sought to access education from their homes,
there were still other challenges including transport
concerns and access by the volunteer teacher to attend
to classes because the areas were in the remote parts of
Albania.
Similarly, COI Focus Report (2017) bared that the
major concern for the isolated children was their
security concerns which still remained a hindrance to
their access to education, thus, they avoided going to
school due to insecurity or fear of being attacked.
These children and their families’ decisions to go or
not go to school were not necessarily influenced by the
existence of the state legislation that guarantees them
protection but the practices and norms that were
pervasive in their communities dictate their fears and
misgivings. Moreover, narratives of school children
displaced also surfaced in the news article published in
Inquirer.Net (2019) after armed men burned school
buildings because of rido or vendetta killings between
two feuding families. The report further said that the
children had to attend classes under trees or in a field
since even the teachers were afraid to hold classes due
to the tension. A DepEd official said in the report that
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the rido erupted when a herd of cattle owned by one
family destroyed the rubber trees of another family.
Following the same point, Alaya-ay, et al. (2013) cited
fear among students to go to school, a decrease in
enrollees, minimizing school activities, being late in
coming to school, developing an inferiority complex,
having trouble gathering and organizing projects and
assignments as the impact of rido to the education of
the students. Most of the students are slow learner.
Other respondents of their study noted rido as a burden
and contributed to the difficulty of getting work done
and a hindrance to their studies. Their findings implied
that the educational aspect of the students was affected
since students could not attend class regularly because
of unpredictability of security Macabuac-Ferolin and
Constantino (2014). Also, socializing among them
would be restricted for fear that they would be
included in the rido. Conclusively, people who engage
in rido suffered consequences like neglecting the
education of their children, damage to properties and
livelihood, buying of weapons for extra protection, and
the psychological effect which is the feeling of being
unsafe all the time. In the midst of this strife, however,
Feldscher (2016) suggests that efforts to boost
optimism should be made, which has been shown to be
associated with healthier behaviors and healthier ways
of coping with life challenges.
Furthermore, ridos have been responsible for the
displacement of households including women and
children, deaths, and destruction of properties and
livelihood. They disrupt the delivery of services from
public health to education. The violence escalates and
becomes even more destructive when the feuding
families have members who belong to rebel or terrorist
groups (Solis, 2013). Looking at the micro-effects,
Yuan and McNeeley (2017) revealed that residents
from the villages involved in their study were no
longer free to participate in social activities for fear of
reprisal. Children were prohibited by their parents to
play outside the village for fear that they might be
taken hostage. There are instances where a person will
shun social interaction with other people for fear of
falling victim to a crime.
In addition, Xhaxho (2018) bared findings that in rural
areas in Albania, isolated children are more unsafe and
this isolation affected their social life and
psychologically their development. Thus, these
children grew up with fear, anxiety, and stress so all of
those factors made them not to have the same
development as the other children that were not
involved in a blood feud. Then, also education in those
rural areas was more difficult because still children
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still feared being attacked or they could not attend
school because their parents fear that they would be
kidnapped for trafficking. There was also bad
infrastructure which made teachers to have difficulties
being present in those areas timely. The result was
increased illiteracy and a growing propensity to take
revenge (Albanian Institute for Public Affairs, 2013).
Further, blood feud has consequences on the living
conditions of those that were affected. Most blood
feud victims migrate, hide, or isolate themselves
within their houses since they could no longer work or
be productive to bring income to their households.
Others lost their jobs and became less useful to their
families economically because they could no longer
contribute to various tasks such as agriculture and
other economic initiatives thus they end up becoming
very poor. These factors tend to influence the negative
effects on their pursuit of education and employment
(Xhaxho, 2018). Underscoring the same vein, Rio
(2016) revealed that some participants in his study
experienced hunger and pain while seeking shelter in
the forest and endured different levels of sufferings in
the forest for months. To them, they survived the clan
war because it is the will of God. Most of them
experienced a state of helplessness and found strength
in their elders who helped them survive the ordeal.
Orozco (2022) revealed the effects of rido to the
mental health aspect of her respondents in her study.
She underscored that both the parents and children had
undergone major depression notably trauma and grief.
Though the children were not noticed to have
problems in health, they all basically experienced
stress upon hiding, fear of retaliation, and depression
because of the loss of a loved one. The study also
revealed that the respondents coped through prayers
since they get spiritual strength to cope with the
ongoing problems. However, the respondents prefer to
retaliate than put their hopes on court justice, believing
it as the better way than getting the case neglected
forever. Most of the time, they really want to retaliate
and kill people in the offender’s family. On the
contrary, Rio (2016) concluded in his study that after
experiencing the pain and agony of losing their loved
ones and homes, most of them would rather take the
initiative of resolving conflicts as soon as possible.
They aspire for nonviolent means of addressing
conflicts and the importance of open communications.
The participants have shown an overwhelming desire
to settle future disputes through peaceful means.
According to Kubota and Takashi (2016), the
persistent threat of rido conflicts between families,
clans, and communities is also considered a major
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factor behind social instability in Mindanao. Such
violent conflicts, driven mainly by land disputes and
political rivalries, have resulted in countless deaths,
injuries, and displacements, sometimes escalating into
armed confrontations between insurgent groups and
the military. Many community members feel rido
conflicts pose a higher security risk than vertical
conflict. Among the impacts of rido include internal
displacement, loss of lives and livelihoods, destruction
of property and the disruption of political and
community life. One article argues that ridos instill
and institutionalize fear, hatred, animosity, and
revenge perpetuating violence and underdevelopment’
(Macabuac-Ferolin & Constantino, 2014).
Looking at interventions for the prevention of conflict,
Solis (2013) takes on peace education as a more long-
term approach and it can be in the form of integrating
peace into school curricula. From a social norm’s
perspective, this is seen as a long-term intervention to
build new empirical and normative expectations so
that in the future, people will not resort to violence.
Peace education can be improved by implementing a
mix of activities, both informally in the community
and formally in classrooms and structured discussion
groups. Peace education activities should be conducted
for all stakeholder groups in the community including
women, children, and youth. It is important for them to
talk about their aspirations for their community.
Particularly for the youth, peace camps can be one of
the activities where capacities are built and aspirations
are formed collectively. Peace education can help
identify and build the capacity of peace advocates in
the community. This is a network that can be created
to support all other peacebuilding interventions.
Moreover, Solis (2013) shared that a promising
solution seems to be that of building a culture of peace
among young people or children. A peaceful
environment can be built over time by focusing on the
younger generation and building up in them the values
of peace, love, and community. Children, however,
being part of close-knit families, are highly influenced
by their parents and may be viewed as those who will
eventually take the responsibility of upholding the
family’s honor. Therefore, while children have a
significant contribution to peacebuilding, they also
must see a critical mass of the current generation
already abandoning the practice and are actually
strongly pushing for it.
In sum, existing pieces of literature and studies on the
rido phenomenon document that families or clans
retaliate in the form of violence when they get
offended and that the members support the family or
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clan in its pursuit of justice. The reasons could qualify
from petty ones such as jesting, petty theft, or insults,
to political rivalries, land disputes, or more serious
matters like homicide. The act could even be sparked
by improper overtures to, or advances on, a woman.
Simple or grave, they all led to serious consequences,
especially among the students regarding their attitudes
and behaviors towards their studies and life.
Most studies on rido phenomenon centered on their
impact on the lives of the families and the
communities. Not one of them delved into the students
and their lived experiences as they have also been
affected by the feuds or atrocities in their area which
this study endeavored to highlight. On a more specific
lens, the study captured the learners’ attitudes,
behaviors, and coping mechanisms as well as their
learnings and insights into their rido experience,
setting this study granularly different from others.
Methodology
The study employed a qualitative phenomenological
research design. Qualitative research design relied on
data obtained by the researcher from first-hand
observation, interviews, participant-observation,
recording, documents, and the like. A phenomenology
is an approach to qualitative research that focuses on
the commonality of lived experiences within a
particular group (Creswell, 2013). The goal of
phenomenology is to gain a deeper understanding and
the nature of meaning of daily experiences and ask
what is that kind of experience be like (Manen, 2016).
This is appropriate since this study uncovered the lived
experiences of the affected junior and senior high
school students due to rido. Through in-depth
interview, the researcher was able to explore the
conversational partner’s (CPs) thoughts, feelings and
insights about their experiences of rido.
Participants
Qualitative researches consider illumination through
in-depth description (Vanderstoep & Johnson, 2008)
and the narration of the conversational partners were
the most sought-after data source. Various authors
expressed their understanding of Phenomenological
research study. Boyd (2001) suggested 2 to 10
participants while Morse suggested at least 6. In this
study, the researcher chose 15 conversational partners
for an in-depth individual interview. They were 12 to
19- year-old male or female high school students in
Aleosan, from Grade 7 to Grade 12 who had
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experienced rido. They were residents of Aleosan,
Cotabato and were firsthand witnesses of the violence
and conflict in their area.
Instruments of the Study
The present study had set of questions used by the
researcher as the interview guides for data collection.
Open-ended questions have been cautiously utilized in
the interview. The guide questions used in the study
consist of three main questions that tackled about the
lived experiences, attitudes and behavior of the
conversational partners affected by rido, as well as
their learnings and insights gained from the
experiences with the rido phenomenon. The interview
guide was validated by three experts to make sure that
all the questions and sub-questions are coherent and
relevant to the study.
The researcher used an audio recorder during the
interview. The audio file was transcribed digitally and
manually including responses given in vernacular
dialect. The transcripts were subjected to checking by
the conversational partners to ensure that only the
exact responses are included in the transcripts.
Procedures
The researcher asked approval from the Graduate
School Dean of Notre Dame of Midsayap College for
the compliance certificate and endorsement to conduct
the study. Upon approval, a letter of admission was
sent to the barangay captain of the area of study in
order for the researcher to conduct individual
interview to the conversational partners. Given that
the CPs of the study were carefully selected who
signified their approval through an assent form, the
barangay captain and adviser referred them to the
researcher. After the identification of the CPs,
informed consents were distributed to their parents.
Using interview guides, the researcher read the assent
form and informed consent forms which contain the
purpose of the study, the researcher’s personal
information and other confidentiality-related issues at
the start of each interview. This was done to ensure
transparency and trustworthiness.
Ethical Considerations
Observing ethical standards in research is important.
At the core, this helps shape the true aims of the
research such as knowledge, truth and avoidance of
error; and promotes values that are essential to
collaborative work such as trust, accountability,
mutual respect, and fairness (Resnik, 2015). To ensure
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Matrix 1
ethical research, this study followed and respect the
principles of research ethics from the Belmont Report
Profile of the Respondents
(2010). These principles are respect for a person’s
autonomy, beneficence and non-maleficence, justice,
informed consent, confidentiality and data protection,
integrity, and conflict of interest.

Results

This chapter presents the outcome of the qualitative

analysis taken from the answers to the research
questions. The results are presented based on the
emergent themes, core ideas, and categorization.

Profile of the Conversational Partners
Presented in Matrix 1 are the findings of the study
generated from the thematic analysis.
Matrix 1 presents the profile of the conversational
partners who were involved during the in-depth
interview. There were 4 male CPs and 11 female CPs.
Their ages ranged from 14 to 19 years old and were
enrolled in varied grade levels. Moreover, their
personal rido experiences emerged in different forms
and number of times.
The ideas expressed by the conversational partners
were used to sort out the insights related to the salient
results on their lived experiences as individuals
affected by rido. To uphold confidentiality, code
numbers were assigned to the conversational partners.
The first conversational partner is CP01. She is a 17-
year old Grade 11 student of their school. She bared
that she always experienced rido in their place. In fact,
she recalled her latest experience of rido which
occurred in December 2021.
Conversational partner number 2 is coded CP02. A 16-
year old and a Grade 10 student; he already survived
several rido feuds. He recalled experiencing one in
2016 and the other in 2021. The eight conversational partner is CP08. She is 16
The third conversational partner is CP03. She is a
Grade 12 Senior High School student. At 18 years old,
she already experienced rido which she recalled to
have rooted from a family conflict because of a
property that a family wanted to own.
The fourth conversational partner is CP04. She is 17
years old and a Grade 11 Senior High School student.
In this study, she bared a rido experience from a place
where they previously resided.
CP05 is the fifth conversational partner. She is 18
years old and a Grade 12 student. Her rido experience
dated back last year 2021 when the Christian world
celebrated the Christmas holidays. She recalled that it
happened in the neighboring barangay.
The sixth conversational partner is coded CP06. He is
among those who had experienced a number of rido
already. He recalled I have a lot of experience with
rido. One time, our neighbor who was our relative got
directly involved with rido, because we were relatives,
we got involved with rido already. He is 15 years old
and a Grade 9 student.
The seventh conversational partner is CP07. He is 14
years old and a Grade 9 student. He is one of the two
youngest conversational partners and who experienced
rido in 2021. He recalled that rido caused trouble and
crisis.
years old and a Grade 10 student. Her rido experience
stemmed from a gossip about a lost cow. Because of
revenge, one of my relatives got killed.

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The ninth conversational partner is CP09. At 19, she
is one of the two oldest CPs of this study, yet she is
still a Grade 12 Senior High School student. When
asked about her experience with rido, she mentioned:
there was a massacre.
The tenth conversational partner is CP10. She, too, is
the oldest among the 15 CPs. However, she was still in
Grade 9, a grade level which was atypical for a 19
year-old student. It was a fight over a land which
sparked the rido experience she had.
CP11 takes the code of the eleventh conversational
partner. She is still a Grade 10 student despite her age
of 17 years old. Her rido accounts include one that has
exploded in 2018 and has continued to cause havoc in
the place until today.
Conversational partner number 12 is coded CP12. He
is one of the 4 male CPs of this study. He is 17 years
old and a Grade 11 student. Like some CPs, he, too,
experienced rido which erupted last year due to land
conflict.
The thirteenth conversational partner is CP13. At 18,
she is still a Grade 10 student. Her rido experience
started in January of this year 2022, a few months
prior to the interview for this study.
The fourteenth conversational partner is CP14. At 14,
she is one of the youngest CPs. She is a Grade 8
student. Based on her rido accounts, she had
experienced its pangs since 2018 after it broke out in
their place.
Finally, the fifteenth conversational partner is coded
CP15. She is 17 year old and a Grade 11 student. Since
last year, until now were her words when she was
asked about her rido experience.
Categorizing Emergent Themes
After the in-depth interviews, the audio-recorded
exchanges were transcribed, translated, and analyzed.
In comparing the core ideas, a cross analysis was
utilized in the presentation of information. It was
patterned after the guide written by Hill, Thompson,
and Williams (1997) entitled a Guide to Conducting
Consensual Qualitative Research which used the three
classifications of responses namely general, typical,
and variant.
The first classification is General, which means that
the core ideas apply to all cases (15 cases). Next is
Typical, where the core idea applies to half or more
cases (8-14 cases). Lastly, Variant means that the core
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idea applies to less than half or at least two cases (2-7
cases) (cited by Goodrich et al., 2019).
In categorizing the information, the themes were
presented by research question and were referred to as
major themes. Under the major themes are the core
ideas generated from the responses of the CPs.
Another column was included in the matrix showing
the frequency of the responses which became the basis
for the categorization.
Themes
There were 164 significant statements, and 3
formulated meanings framed in the thematic analysis.
Matrix 2 shows 3 major themes that emerged from the
subjective experiences of the conversational partners,
specifically their lived experiences on rido that
happened in their areas. The core ideas and
categorization were presented, and each major theme
was discussed. The themes that emerged from the in-
depth interviews are presented. These themes are All
on the Losing End, Optimism Amidst Distress, and
Aspired Turning Point.
Theme 1: All on the Losing End
The major theme All on the Losing End was
formulated from the core ideas expressed by the
conversational partners: Unpleasant and Dangerous
Situation, Prevalence of Fear and Trauma, Limited
Social Activities and Loss of Freedom, Adverse
Effects to Relationship, Property and Livelihood,
Difficulty to Focus on Studies, Affected Friendships,
Prejudgment and Discrimination, and Additional
Responsibilities.
Unpleasant and Dangerous Situation
Rido put them in an unpleasant and dangerous
situation. Guns were fired. Everybody was on alert
mode. Evacuation seemed to have been the byword for
safety. The experience of one of the CPs could never
be more dangerous as she recalled:
It was chaotic because we could hear loud gunfire.
It’s difficult because we seem to be stuck in the war,
we are very scared. We also evacuated and left the
house. (SS14)
Another CP, likewise, shared the same scary situation
for there were gunfire in their place that frightened
them a lot since they are too close to our house .
(SS38)
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The other CPs vouched on such kind of situation All the people experienced fear and apprehension…
which rido had brought them. They shared: (SS3)
We were always alert. Then, it seems like you have to
follow your curfew hours because it’s scary. It was
quiet but there was still your fear that we might get
hurt. (SS1)
It was chaotic because we could hear loud gunfire. It’s
difficult because we seem to be stuck in the war, we
are very scared. We also evacuated and left the house.
(SS14)
Rido for what I have experienced does not bring any
good… (SS18)
The rido is scary. Perhaps for others, it is normal for
us with Muslim blood, but for those of us who are
directly affected, it is very difficult. (SS19)
It will cause bad effect to a community or the place of
residence. (SS21)
It does not bring any good. For me, it means gunfire,
killings. (SS26)Their fight isn't good for them…
(SS30)
Gunfire in their place, that's really scary. They are too
close to our house. (SS38)
When we evacuated, we went through the forest and
we didn’t know where we were going. (SS41)
The core idea Unpleasant and Dangerous Situation is
classified as Typical since 10 out of 15 conversational
partners articulated the response.
Prevalence of Fear and Trauma
As narrated by the CPs, rido created an atmosphere of
fear in their places, leaving them in trauma over the
havoc it brought to them. To illustrate, one of the CPs
shared:
If there was a gunshot, you would wake up suddenly.
That's where your fear is. Your trauma. You don't
know what to do because you might get hurt. You need
to go to a safe place. Then you don't seem to know
what to do because you've been traumatized. (SS31)
The succeeding narratives of the CPs magnify the fear
and trauma rido caused them. They recalled:
It is in a crisis. Many people are suffering. (SS2)
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Noise is very loud….. There are children crying. (SS7)
After shooting, the kids, they are scared because of the
gunfire. (SS10)
So we evacuated…we were afraid of being hit by a
bullet because it was
close to us. (SS13)
Rido has caused trauma to civilians who were affected
of their fight. (SS16)
Trauma (the CP shows a sad face while head is
bowed, trying to avoid eye contact) (SS23)
I was scared. (SS25)
It’s scary. It causes negative things to happen. (SS27)
Irritating and frightening. Everything has changed for
us. (SS29)
If there was a gunshot, you would wake up suddenly.
That's where your fear is. Your trauma. You don't
know what to do because you might get hurt. You need
to go to a safe place. Then you don't seem to know
what to do because you've been traumatized. (SS31)
We didn't know what to do because of fear and we
panicked ….we just crawled and hid to the ground.
(SS33)
It’s when you wake up at two in the middle of the night
just to evacuate. You don’t know what you’re going to
do but your trauma is still there. (SS35)
We all run for our lives. Leaving my mother, father,
and grandfather
because they will take good care of our animals. Along
the way, we were crying.
I was very scared to be hit by a bullet and worried for
our parents who were left behind. (SS44)
I was a little scared because I have classmates whose
families were
involved in the rido. (SS46)
The core idea Prevalence of Fear and Trauma is
classified as Typical since 14 out of 15 conversational
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partners shared similar response.
Limited Social Activities and Loss of Freedom
All 4 CPs were one in saying that their socialization
activities were constrained by rido. When rido broke
out in their place, their routine can be characterized as
home where they could socialize only with their
families and siblings. Further, their stories include:
Almost everyone is scared and then they can’t really
work properly, they can’t socialize, they just stay at
home. (SS12)
I don't go to the neighbors anymore … (SS73)
It really affects us in our studying. Studying,
socializing, living. (SS81)
My daily routine as a teenager has been affected.
(SS91)
Categorized as Variant, Loss of Freedom is also one
core idea that surfaced in the responses of the CPs.
The CP expressed: It was as if I had lost my freedom.
(SS98)
Categorized as Variant, Limited Social Activities
emerged as one of the core ideas after only 4 of the 15
CPs verbalized the idea.
Adverse Effects to Property and Livelihood
The responses of the CPs generated a core idea
that focused on the ill effects of rido to the residents,
their belongings, and their means of living. People in
all ages especially the innocent ones cried the loudest.
Houses were destroyed. Income decreased since
source was no longer available. Further, the CPs
revealed:
There is no silence. Messy. There are properties
wasted. There are innocent people affected. (SS4)
It’s a mess because there are children crying. Then,
we got into trouble too. (SS5)
Much worst because our house and almost all the
houses there with us have almost all been demolished.
The rest of us moved to another place like we moved to
Sultan Kudarat because we might be affected. (SS6)
It’s kinda scary because we might be affected by it.
When there was gunfire, they evacuated to our house
because that was the only big house. Too messy. (SS8)
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There were cries of children, on the other side there
were people shouting for help. (SS9)
We also ran out of income because of the rido because
we couldn't find source of income. (SS40)
Children are already affected because farmland of
parents are destroyed. (SS15)
Source of income are affected; my mother cannot
provide for my expenses in school…(SS17)
Because we no longer have land as our source of
livelihood, our livelihood and education are affected. I
moved to the center of my uncle's land… We also have
time to be absent because we have to work on other
people's land. Harvest corn so we can have something
to eat at school. (SS59)
Our livelihood has been affected. Income has
decreased. (SS76)
It really affects us in our studying. Studying,
socializing, living. (SS81)
It can affect the livelihood of the family and do no
good to our community. (SS132)
With a total count of 12 out of 15 CPs, the core idea
Adverse Effects to People, Property and Livelihood is
categorized as Typical.
Difficulty to Focus on Studies
Since rido broke out in their place, studying was
painted with hues of difficulty. The CPs lost focus
over their studies. If not at all interrupted, studying
was stopped due to the conflict that occurred in their
place. More revelations on rido’s blow to the quality
of learnings of the CPs can be traced in the following
responses:
It affected my studies even though we had group
activities, it was postponed because our teacher sent
us home right away. (SS47)
I could not concentrate on my studies. (SS48)
We can't concentrate on studying. Before the rido, I
dropped out of high school for a year. (SS49)
We couldn't concentrate on our studies because fear
was still there that trouble might happen again
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anytime. I can't concentrate on answering my modules.
(SS50)
There is a death threat. Therefore, we need to stop
schooling first to be safe and secure. It was about one
year that I stopped studying. (SS51)
There are many soldiers on the road and we can't
pass… so we can't go to the school because it's not
safe yet. I can't pass and get the module… my grades
were affected… (SS52)
I feel so unsafe all the time. I can’t concentrate on my
lesson. (SS53)
Our school, it closed for a while because of the rido
…(SS54)
My learnings were reduced because of the suspension
of classes. I stopped studying for four years. (SS55)
My concentration in my studies is affected. (SS60)
It greatly affected my schooling. Our lives, the feeling
of fear is always there. (SS87)
Another core idea that emerged is Difficulty to Focus
on Studies categorized as Typical with 11 out of 15
CPs sharing it.
Affected Relationships
Rido challenged the ties of friendship and of winning
new friends. The responses of the CPs speak of the
negative impact rido had on the relationships between
friends and families. Their words say:
Because those two families, their children are my only
friends. When I
distance myself from my friends even if it hurts my
feelings. (SS45)
My behavior has been affected when I interact with my
Muslim friends... (SS61)
I left my old friends somewhere else. I no longer trust
new acquaintances. (SS64)
I'm still a friend but I'm already choosing who will be
my friends… (SS67)
I choose my friends. My chances of meeting my friends
are limited. (SS70)
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I used to go to my friends’ house, wherever we went.
Now my parents don't want it anymore also, the
parents of my friends… (SS71)
I rarely meet my friends, unlike before. (SS72)
I'm scared ma’am. I'm also hesitant ma’am because
I'm afraid to make friends with Muslims. (SS74)
Included as a core idea is Affected Relationships
classified as Typical after it recorded 8 among the 15
CPs sharing the same idea.
Prejudgment and Discrimination
The idea focused on biases against a race or religious
belief. Rido has created a thin wall that sets people
apart either by means of discrimination or pre-
judgment. The responses of the 2 CPs reveal the
following:
We are also a bit emb a rra ssed because of
discrimination because they think of us Muslims as we
will only cause trouble… (SS65)
Those who are involved in the rido might have
mistaken us as part of the
conflict. We need to be very careful in choosing friends
and whom to trust. (SS66)
With only 2 CPs recalling, the core idea on Pre-
judgment and Discrimination is categorized as
Variant.
Additional Responsibilities
Another core idea in focus in this study is Additional
Responsibilities, it can be read:
Because of the rido, there is always fear. We are all
affected by the family. I became the sister and mother
at home …The effect seems to last a long time. I also
became strong. (SS104)
Taking care of her younger siblings was made even
more challenging since she had to perform the duties
of a mother to them. Though challenging, it made her
even stronger as a person.
It is categorized as Variant with only 1 CP expressing
it.
The conversational partners run their lives normally
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and peacefully prior to the occurrence of rido in their
places. From personal matters to school to society and
even their livelihood, their lives could be described
with relative peace, free to mingle and socialize with
less to no fear at all with people they commune with,
enjoying every freedom they could owing to the well-
disposed and supportive environment they had. Rido
changed them all.
Theme 2: Optimism Amidst Distress
The second major theme Optimism amidst Distress
was formulated from the core ideas expressed by the
conversational partners: Focused on Positivity and
Happiness, Prayer, Strengthen Family Bond, Engaging
in Worthwhile Activities, and New Environment.
Focused on Positivity and Happiness
In order to overcome the trauma they experienced
from rido, the CPs needed to counter their negative
emotions by focusing their energies on worthwhile
activities that could give them positivity and
happiness. It appeared that the CP’s way of handling
or managing their traumatic
experiences were varied. Their responses include:
I just focus more on the positive, like I focus on doing This core idea is categorized as Variant where only
things that make me
happy…(SS106)
I just bring it to laughter and I socialize with my
friends and my family…
(SS107)
….use my cellphone and entertain myself…. Their activities range from work, play, school,
(SS117)
Sometimes when I'm with their children, I'm looking
for a way for me to
forget their family conflict, it's like I'm the one who have assignments, I do it, and sometimes I just play
makes a way to restore the
former joy of our friendship, then sometimes when
they're already fighting, I'm
just wearing a headset while studying so I can't hear
your screams outside. (SS120)
With 5 CPs sharing a train of responses, core idea
Focused on Positivity and Happiness emerged. It was
categorized as Variant.
Prayer
The CPs pray for varied reasons: for peace and for
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everything to be alright. Others simply expressed they
prayed when they experienced rido. Their statements
read:
I always pray so that everything will be alright.
(SS108)
I am praying. (SS113)
I pray for peace. (SS116)
I pray..(SS117)
One core idea categorized as Variant is Prayers. Out
of the 15 CPs, 4 highlighted it.
Strengthen Family Bond
Another core idea that came out in the interviews is
Strengthen Family Bond.
Her way of battling the difficulties which rido created
was through spending her moments with her family.
She revealed:
I dedicate my time to my family…. (SS113)
one CP floated the idea.
Engaging in Worthwhile Activities
Engaging in Worthwhile Activities is one of the core
ideas generated from the interviews. The CPs’ ways of
getting through the rough times spawned by rido vary.
gadgets, and sundry. The following reveal their
engagement in worthwhile activities:
What I do ma’am is I do my household chores; when I
music. (SS107)
I study my lesson…(SS109)
…having fun, playing volleyball, playing with the rest
of my close friends.
Tapping on cellphones… (SS111)
I entertain myself with good things. Reading a book.
Watching movies.
Listening to beautiful songs. (SS112)
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I also concentrate on my studies…(SS113) coming. (SS122)

I am reading the module and using the cellphone… You should always be ready, then always be strong
(SS114) because there are things
that we don't expect so you should always be prepared.
…using a cellphone, watching a video, or playing
(SS128)
music on TV … (SS115)
Be ready…(SS129)
I answer the module and take care of my siblings.
(SS118) Always be prepared…(SS131)
It is categorized as Typical with 8 out 15 CPs floating
it. With 5 out of 15 CPs sharing it, the idea belonged to
Variant category.
New Acquaintances
Necessity for Peaceful Settlement
Winning new friends in a new place after having been
displaced by rido was one way through which the CPs
The CPs are fully aware that rido can be settled
had to undertake. One CP said her trauma was a bit
through peaceful means. According to them, talks or
gone when she made friends with new people she met
conversations done properly and fueled by the
in the place where they evacuated. The core idea is
principles of unity, love and respect should be the
shown in the following responses:
means to put an end to the conflict. Further, the CPs
underscored the necessity of settling their indifferences
We went to SK so that my father and my mother could
through peaceful means as can be read in the following
work there so that we could get back what we lost. I
responses:
made friends with men and women. And when I had a
lot of friends, my trauma was a bit gone. (SS110) Chaos is not the solution to the problem. If a person’s
wishes are violated,
Core Idea New Acquintances was categorized as
the problem will get worse. If we just talk about the
Variant with only 2 of the 15 CPs sharing it.
problem, there will be a
Theme 3: Aspired Turning Point solution. (SS124)

The third major theme Aspired Turning Point was
formulated from the core ideas expressed by the
conversational partners: Preparedness, Peaceful
Settlement, Elders as Good Example, Having No Bias
and Discrimination, and Involved Families to be
Selfless and Humble.
Preparedness
With rido’s characteristics being unforeseen, the CPs
expressed they needed to be prepared at all times for
they do not know when rido will happen again. Along
this line, the CPs’ expressions of alertness and
preparedness can be traced in the following
responses:
Before I look for a friend, I first find out his / her
background… (SS121)
There are no benefits or no positive effects on people's
lives. Or if there is a rido in our area, just be patient
and have a peace talk, let the two sides talk properly.
Because if there is patience and peace, it will also be
resolved. (SS125)
It's better not to get involved so that there's no
trouble…The most effective
way is peace talk. (SS127)
We must consider peace. We need to unite so that our
place will be peaceful. (SS136)
No matter how big a problem is, when we talk about it,
it will be
solved…(SS135)

What I learned is that I should always be ready, don’t If there is respect and love for each other, no rido will
be complacent in life be formed. Please
because you don’t know there might be another rido work together to avoid rido. (SS137)

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When the two families have a problem, they should just
talk, not through
violence or fighting. (SS138)
Peace talk is important because that's where the rido
is resolved in a proper
way. (SS141)
They should just talk properly… there should be peace
everywhere (SS143)
Just love. Peace. (SS144)
Peace is important… (SS145)
If there is peace there is prosperity. (SS146)
I have just proven peace is very important. There is
nothing good about rido
and fighting. If there is a problem, it will be passed
through a good conversation...
(SS147)
Hope someone will intervene between them and talk
about the trouble…
(SS148)
Peace talk… (SS160)
Necessity for Peaceful Settlement is one of the core
ideas that emerged from the responses of the CPs.
With 14 out of 15 CPs sharing it; the idea belonged to
General category.
Elders as Good Example
The CPs expressed their strong belief on the influence
of the elders in helping fix their conflict. They made it
clear in the following responses:
It seems like they should be your example to us young
people but they are still the ones who seem to be
leading the trouble…(SS105)
Then, I hope that the elders in their families, they must
be the first ones to set themselves as examples.
(SS136)
Hopefully as parents, they will be the ones to fix their
problems… (SS165)
Having No Bias and Discrimination
Another core idea is Hopes of Having No Bias and
Discrimination.
Equal treatment and fairness can be gleaned in the
responses of the CPs. Their statements clearly speak of
their hopes of unbiased and discrimination-free
existence as follows:
I hope other tribes don't discriminate against us. We
too, we don't want
trouble, not all Muslims are bad. Like us, we also want
peace. Sometimes we just
get stuck in the situation too. (SS139)
If there is a dispute, they should talk properly, they
don't go through it as
fast as a shooter because the problem can't be solved
until there is a clear
discussion. For those in charge, for example the
barangay captain, the people
should be treated equally because sometimes they are
treated differently. It must be equal so as not to cause
trouble (SS159)
It is categ o ri zed as Va rian t since only 2
Con versation al Partners articu lated it.
Involved Families to be Selfless and Humble
The core idea stemmed from the CPs’ views on putting
premium on the welfare of others and lowering their
pride in order for the conflict to be settled. Further, the
CPs expressed their great need for selflessness and
humility to prevail in the midst the conflict as reflected
in the following statements:
I hope love will prevail, especially someone must
humble themselves or
lower their pride to fix the problem. (SS150)
I would say that not all things or powers or wealth in
this world are eternal.
All of this is only temporary. They should consider the
welfare of all and think of
the welfare of others. And at all times there is peace.
(SS153)

The core idea Elders as Good Example is categorized I hope they talk about their problem properly. Let them
as Variant since only 3 out of the 15 CPs verbalized think of the welfare
the idea. of the majority. If they continue the rido to the next

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generations, no peace will
happen. (SS154)
They should always think of the welfare of the majority
and not use your
wealth to attack other people (SS161)
They consider the welfare of the majority and not
personal interests. They
think that violence is not the solution to their problem.
There must be peace.
(SS162)
The guilty must surrender. One of them must be
humble. (SS163)
I hope they prioritize what is good for everyone.
(SS164)
Becoming Selfless and Humble is the last core idea
generated from the responses of the CPs. It is
categorized as Variant since 7 out of 15 CPs expressed
it.
Discussion
Since this study involves a qualitative analysis of
narrative data, the methods used to analyze the data are
quite different from the traditional or quantitative
methods of research. In some ways, the conversational
participants described their lived experiences that
served as the primary data of the current study. The
CPs of the study are 15 Junior and Senior High School
students of the Secondary Cluster Schools of the
municipality of Aleosan. Their lived experiences,
which they shared and discussed, were categorized
into themes based on the core ideas they expressed in
response to the questions asked from the themes.
From the wealth of information generated from the in-
depth interviews among the 15 conversational
partners, 3 themes emerged. The themes are: All on the
Losing End, Optimism Amidst Distress, and Aspired
Turning Point. The lived experiences shared by the 15
conversational partners in the in-depth interviews and
analyzed thematically uncover the theme All on the
Losing End.
All on the Losing End
Unpleasant and Dangerous Situation
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Rido put the conversation participants in an unpleasant
and dangerous situation. The participants evacuated
after guns were fired, thus making them to be always
on alert mode as they felt unsafe in their homes.
Evacuation to a safer ground like the forest seemed to
have been the byword for their safety. Rido generated
an unpleasant and dangerous situation as it threatened
the lives of everyone in the place. Everyone would run
for their lives for fear they would be hit by bullets
fired by the warring families. They were all
completely not part of it, yet they suffered from the
risks and harm it could cause to their lives. This means
that rido undoubtedly brings chaos among the
participants, not giving them any good at all
specifically in their studies. Being in that situation put
them into an unthinkable difficulty, adversely affecting
them in all aspects. This situation has seen support in
Basir (2011) when he declared the absence of peace
and order as one of the crippling effects of rido in the
community.
Prevalence of Fear and Trauma
The prevalence of fear and trauma is rooted in fear of
getting involved in the conflict, being hit by stray
bullets, or being attacked. The sight of children crying,
people saving their lives and their properties if they
could, and innocent civilians whose lives were
curtailed was utterly and uncomfortably not pleasing.
This implies that rido developed in them a feeling of
being unsafe all the time. It certainly caused them and
others in their community trouble. This finding aligns
with Alaya-ay et al. (2013) who delineated that the
psychological effect of feeling unsafe all the time is
one of the consequences of rido to those who engaged
in it.
Limited Social Activities & Loss of Freedom
Moreover, their social activities were constrained. The
place was utterly unfit for any social activity or human
endeavor. Instead of freely playing or socializing with
their peers which they enjoyed doing prior to the
conflict, they were locked in their respective homes
with their families for safety reasons. This means that
limiting them with activities they ought to do at this
stage of their life could have an impact on personality
development. With this, the CPs would have difficulty
connecting with their friends for security reasons. This
finding echoes with Xhaxho (2018) who disclosed the
findings that in rural areas in Albania isolated children
were more unsafe and this isolation affected their
social life and psychologically their development.
Thus, these children grew up with fear, anxiety, and
stress so all of those factors made them not to have the
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same development as the other children that were not
involved in a blood feud.
Adverse Effects on Property and Livelihood
The severe damage to properties and means of
livelihood was totally a great blow to the CPs. What
they used to benefit and enjoy after a day of hard work
and the toil of their parents was gone in an instant with
rido. Their families could no longer work nor till their
soil or land since their land was either grabbed by one
of the families in conflict or it became the center of
conflict between the fighting groups. This implies that
their families needed to start anew to survive the
economic blow spawned by rido. They needed to
source food by working in nearby places or where they
felt safe. This finding is in concurrence with the
findings of Xhaxho (2018) who revealed that others
who have fallen victims to feuds lost their jobs and
became less useful to their families economically
because they could no longer contribute to various
tasks such as agriculture and other economic
initiatives; thus, they end up becoming very poor.
Difficulty to Focus on Studies
In effect, the CPs’ education suffered a blow since
they could not go to school because they had less or
nothing else to feed themselves. They, too, had
difficulties focusing on their studies. They could not
finish their modules due to difficulty in concentration.
Their difficulty stemmed from the feeling of being
unsafe all the time, fear of walking their way to school,
and even a death threat received. This means that the
participants could hardly obtain the proper education
which students in rido-free areas enjoy or spend
quality time on their studies due to the chaotic
circumstances. This finding resonates with that of
Alaya-ay, et al. (2013) who listed causing fear among
students to go to school as one of the effects of rido to
the students and stating further that rido was a burden
and contributed to the difficulty of getting work done,
and a hindrance to their studies. The same finding
highlighted the COI Focus report (2017) stating that
blood feud or rido is one factor that was causing
students to not attend school. It hindered their access
to education. Macabuac-Ferolin and Constantino
(2014) follow the same vein, revealing that children’s
schooling was severely affected resulting from the
skirmishes after the electoral duel broke off in
Maguindanao.
Affected Relationships
Moreover, friendships affected by rido contributed to
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the emergence of the theme All on the Losing End.
Ties between friends were threatened to be cut as their
families warned them not to mingle with their clique
for fear that revenge or retaliation might occur when
both friends from families involved in the conflict
would be seen going or playing together. Due to fear
of getting involved in the conflict, they were forced to
shut their doors to activities, thus limiting them their
freedom and curtailing their right to enjoy life as teens
should. It can be gleaned that time with their friends
became limited. They hardly mingled anymore nor did
they meet regularly like what they used to do before
the rido. This finding aligns with the study by Yuan
and McNeeley (2017) revealing that there are
instances where a person will shun social interaction
with other people for fear of falling victim to a crime.
Prejudgment and Discrimination
This scenario was aggravated by biases and
discrimination thrown at one race, being believed as
part of the families in conflict. Their relationship got
affected by the unfair judgment of being directly part
of the conflict made by families involved in rido. This
clearly indicates that biases and discriminations were
cast on the participants themselves and their families
who are Muslims causing troubles, needlessly creating
further animosity among residents. The idea focused
on biases against a race or religious belief. Rido has
created a thin wall that sets people apart either by
means of discrimination or pre-judgment. This finding
is in consonance with Törnberg & Törnberg (2016)
who disclosed that Muslims are portrayed as a
homogeneous outgroup that is embroiled in conflict,
violence, and extremism: characteristics that are
described as emanating from Islam as a religion.
Additional Responsibilities
To some CPs, they were burdened with the additional
responsibility of taking care of their young siblings
who were left in their care after their parents helplessly
left them over work to sustain their daily needs.
Relationships were severed, properties were destroyed
or grabbed, and livelihood was terribly affected.
Worst, their schooling was terribly affected. This
claims that the participants were forced to attend to
their younger siblings since their parents, who left
home for food and livelihood, could not provide them
the protection and care they used to enjoy before the
rido happened. As Basir (2011) underscored, rido is a
hindrance to the socio-economic aspect of the people.
Like the words of the CPs in the in-depth interviews,
rido does not bring them any good. Instead, it brings
chaos and destruction to education, livelihood, and
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relationships, including the social and psychological
aspects of the CPs. Indeed, with rido, all were on the
losing end.
Optimism Amidst Distress
The lived experiences of the conversational partners
reveal a positive layer that keeps them a survivor of
their ordeal. The theme Optimism Amidst Distress
captures this positive side of the CPs, exposing their
behavior, attitude, and ways of coping with the hard
blows of rido to their lives.
Focused on Positivity and Happiness
The CPs developed certain behaviors or ways of
managing themselves while in the midst of the
conflict. Over time, they learned where to use their
energies instead of wasting their time sulking or
wallowing in great despair and distress due to a
negative feeling of helplessness with their adverse
experiences with rido . In order to survive
psychologically and emotionally, they found
themselves engaging in positivity and happiness as one
potent way of getting through their suffering. It can be
gleaned that the participants learned to find a better
way of approaching each day as rido ensued. They
managed to focus on what could give them the joy
used to have. In a nutshell, the CPs turned themselves
to doing and thinking positively while in the midst of
the trials. The CPs, at this point, have also supported
Cherry’s (2022) statement that research has found as
expressed in her article that positive thinking can aid
in stress management and even plays an important role
in one’s overall health and well-being. The results also
substantiated the new findings of a study from the
Harvard T.H. Chan School of Public Health
(Feldscher, 2016) which suggests that efforts should be
made to boost optimism, which has been shown to be
associated with healthier behaviors and healthier ways
of coping with life challenges. In dealing with stress
brought about by the unfortunate situation, the CPs
developed in them optimism which helped them get
through their hostile rido experiences.
Prayer
The CPs showed their faith in the Almighty as they
expressed their supplications through prayers. To the
CPs, prayers became one of the potent ways through
which they could overcome or ease out the pains rido
had on them. The CPs sincerely prayed rido would
stop so they could enjoy what they deserve to savor as
teenagers and as human beings. They prayed for peace
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and for everything to be alright. This indicates that the
CPs are inherently strong in faith and belief believing
that the Divine Intervention could help them survive
the conflict. These mechanisms, reactions, and
responses reflect the other theory where this study is
anchored, the Cognitive-Contextual Framework (CCF)
developed by Grych and Fincham (1993). Moreover,
the findings stand ground with Orozco (2022) whose
study revealed that the respondents coped through
prayers since they get spiritual strength to cope with
the ongoing problems.
Strengthened Family Bond
They, too, found the members of their family as the
source of their strength to survive the ordeal through
the bonding moments they shared together as a family.
In this study, the CPs were prompted by the adverse
situation to find a new set of friends to spend safe and
productive time together. These were several platforms
where the CPs took themselves to remain mentally and
emotionally healthy despite the threats of rido to their
lives. This means that, personally and socially, they
devoted their time to getting themselves adjusted to the
situation. This finding is particularly echoing Rio
(2021) who delineated that the occurrence of violence
should not be viewed only from the physical injury
suffered by the victims but also on the impact it has on
the emotional and psychological well-being of those
subjected to it, causing destructive effects at both
subjective and collective levels.
Engaging in Worthwhile Activities
Despite the unpleasant and dangerous situation where
the CPs were in, they were able to manage their lives
and stood to let optimism prevail. Sensing they would
be heading toward the losing end should they continue
to wallow in despair and distress, they spent their
energies on things that could provide them the
positivity and happiness they direly needed. They
practically engaged themselves in doing worthwhile
activities just to address the trauma or at least lessen
the fear they suffered from the conflict. This means
that the CPs engaged themselves in doing worthwhile
activities so they could momentarily forget the fear
and trauma they sustained from rido. As they emerged,
worthwhile activities helped them cope with their
negative emotions and thoughts, including spending
their time with their families. Add to it the new friends
they won on safer grounds. As encapsulated in the
Modern Conflict Theory (Mills, 2000) which grounds
this study, social structures are created through conflict
between people with differing interests and resources.
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New Acquaintances
In addition, the CPs found hope in the new home that
welcomed them after being displaced by rido.
Participants made friends with new people they met in
the place where they evacuated which helped them
deal with the horror they experienced. They believed
they could live the lives they lived before in relative
peace and abundance in a new environment. This
indicates that the participants could rebuild themselves
in several aspects of their lives in a place they perceive
as safe. It can be achieved over time with the younger
generation. This is in conformity with Solis (2013)
who noted that a promising solution seems to be that
of building a culture of peace among young people or
children. A peaceful environment can be built by
focusing on the younger generation and building up in
them the values of peace, love, and community.
Aspired Turning Point
While the CPs were in distress, their sense of good
was unleashed. They thought of good things through
which they could put their energies as young
individuals at work.
Preparedness
The CPs believed there is a way out of the distress
they experienced. They were fully aware they needed
to be alert and prepared all the time as conflicts might
surface at any time. This indicates that with rido’s
characteristics being unforeseen, the CPs needed to be
prepared at all times for they do not know when rido
will happen again. This finding reflects Andre &
Tsukamoto’s (2022) notion of preparedness that relates
not only to disasters but state and societal actors can
also prepare themselves for conflicts by constantly
monitoring and analyzing societal tensions and
disputes so that the potential for violent conflict can be
anticipated.
Necessity for Peaceful Settlement
However, more than the alertness, they expressed that
a settlement through peaceful means between
conflicting families should be done. Talks or
conversations done properly and fueled by the
principles of unity, love, and respect should be the
means to put an end to the conflict. This indicates that
the participants showed heightened awareness and a
strong desire for a peaceful means of solving the
conflict. This is in line with Rio (2016) who concluded
in his study that after experiencing the pain and agony
of losing their loved ones and homes, most of them
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would rather take the initiative of resolving conflicts as
soon as possible. They aspire for nonviolent means of
addressing conflicts and the importance of open
communications. The participants have shown an
overwhelming desire to settle future disputes through
peaceful means.
Elders as a Good Example
The CPs added that their elders ought to set a good
example to the young ones in all aspects. For the CPs,
the best way out was to seek peaceful settlements.
Most of them expressed that talks and conversations
under the principle of peace should be pursued by
everyone especially those who were directly involved
in the conflict. They should turn their tables in favor of
peace so everything else would fall into places such as
personal and collective development that seemed to
have eluded them since the eruption of rido in their
locality. The elders should set themselves as examples
of peaceful existence. They should show the way to
peace should they really want rido and all other forms
of conflicts to not progress. This call supports what
Ajayi and Buhari (2014) expressed about elders’ role
in the society in African community, saying the elders
(old age or seniority) are the force behind order or
decorum in the traditional society which indicates that
elders, within the culture of the Yorubas, are the
powerhouse of wisdom and knowledge and as
respected as trustworthy mediators all over Africa.
Ajayi and Buhari (2014) further highlighted that their
roles include making recommendations, conveying
suggestions on behalf of the parties, and emphasizing
relevant norms and rules, among others.
Having no Bias and Discrimination
Freeing each other from throwing biases and
discrimination against others was another way out they
thought would help them end or free themselves from
the conflict. Equal treatment and fairness given among
people involved in conflict resolution could be one
great step. This means that the participants hoped for a
bias-free existence, especially during the resolution of
the conflict emphasizing the need to talk properly.
This finding goes with Rio (2016) who capitalized on
the importance of open communications.
Involved Families to be Selfless and Humble
They, too, shared that families and those involved in
conflict resolution needed to show selflessness and
humility at all times. They need to put a premium on
the welfare of others and lower their pride in order for
the conflict to be settled. They expressed their great
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need for selflessness and humility to prevail in the
midst of the conflict. This indicates that the families
are seen to have an indispensable role in conflict
resolution and in peacebuilding. This finding draws
support from Solis (2013) that all members of family
can draw support in their pursuit of justice.
Functional Implications
Since the study contains rich lived experiences of
students about rido specifically its impact on their
studies and psycho-social frame, the education sector
could implement mechanisms in helping these students
continue their studies despite the conflict. The findings
of the study categorically reveal that with even coming
to school already becoming a problem, gadgets could
be used to reach out to them and provide the
instruction they need. A simple SMS or message in a
group chat introducing a concept or providing an
explanation and example of a concept could be sent to
continue to tickle the creativity and curiosity of the
students. When internet connectivity would warrant,
virtual classes could be conducted regularly. Through
these, teachers would be able to connect with their
students and let them feel being cared for despite the
distance. For learners who do not own gadgets,
however, a collaboration and collective effort of the
school, the barangay and local government units, and
the parents in ensuring modules and other learning
resources would be delivered to the students could be
of great help. Or, these learners could be gathered in a
safe area like a barangay hall where they could be
given the instruction they need following a specialized
lesson plan and educational materials that responsive
and flexible. Finally, technical and materials support
from the Department of Education could be sourced
out and secured for teaching and learning to continue.
Moreover, to ease the emotional burden that the
students have suffered, schools concerned could
establish and institutionalize a mechanism to help their
students cope with the hardest blows of rido to their
emotional and mental well-beings. Teachers and
administrators of the schools may provide
psychological and psychosocial first aids to their
learners by engaging them into sessions where relevant
activities are undertaken. The parents of the students
could also be involved in these activities to help them
cope with the adverse impact of rido to them as well as
get themselves equipped with skills that can help them
overcome any form of distress.
For conflicts to be avoided, Muslim leaders can be
proactive by providing a set of practices where
synergy instead of conflict is preferred, where respect
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and trust emanate from all parties, and where
consultation and advice are continuously used as a
framework. All these must conform with the teachings
of Allah and Quran, without leaning toward whims
and caprices or toward personal agenda and biases.
In addition, the study explored the lived experiences of
high school students on rido phenomenon
underscoring their own perspectives and lens. In order
to provide a different view of the situation, prospective
research could be undertaken to involve the Grade 6
elementary pupils. It will be an exploration of the rido
phenomenon in the eyes of the children. The
researcher believes that looking into their plight would
usher in fresher and more compelling narratives of
struggles and strife, and of coping and aspiring.
Another view could be taken from the lens of the
teachers whose professional and personal lives might
have been gravely affected by rido phenomenon.
Insight
Inevitably, life offers us myriads of eventualities.
Some bring us successes; others mirror the unfortunate
ones. Truly, we remain uncertain of our future
especially with the volatility and uncertainty of the
situations in our society today. Worse, when the
society where we strive to thrive and survive provides
us an array of challenges which can potentially pull us
down in various aspects of our faculties.
The students whose narratives bared their sufferings
from the blows of rido in all aspects of their well-
being should not be considered as just another case of
residents displaced by rido in their communities. They
should be receiving special care and attention so they
do not to replicate the grim experiences they had when
they age. Sustainable mechanisms need to be
undertaken so they can bounce from their ordeal and
see life anew with optimism and dynamism. Such
mechanisms can focus on strengthening their faith
more on peaceful existence than on vengeful acts in
order to advance one’s platforms and on rebuilding
their economic capacities through trainings and
capacity buildings to make them self-sustaining.
Schools need to devote their energies to intensifying
peace education for their learners aside from teaching
them lifelong skills. The local government unit
including the barangay can focus on more bias-free
and welcoming policies for all residents, especially
those which are currently relevant and responsive.
Clearly, a lot can be done to lessen the occurrences of
rido.
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The conversational partners of my study have revealed
how much they suffered from the rido in their
communities. Though their real stories have pained me
to a great extent, their revelations have given me a
spark of hope, knowing that these young minds
preferred to look at the aspect of their lives where
peace, optimism, and a better life can be enjoyed
amidst the trials that life can surprisingly offer. They
sent me joy in my core knowing that theirs should be a
life not of chaos --- but of peace.
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Matrix 2
Themes, Core Ideas and Categorization of Core Ideas

Themes Core Ideas Categorization

All on the Losing End Unpleasant and Dangerous Typical
Situation
Prevalence of Fear and Trauma Typical
Limited Social Activities & Variant
Loss of Freedom
Adverse Effects to Property Typical
and Livelihood
Difficulty to Focus on Studies Typical
Affected Relationships Typical
Prejudgment and Variant
Discrimination
Additional Responsibilities Variant
Optimism Amidst Focused on Positivity and Variant
Distress Happiness
Prayer Variant
Strengthened Family Bond Variant
Engaging in Worthwhile Typical
Activities
New Acquaintances Variant
Aspired Turning Point Preparedness Variant
Necessity for Peaceful General
Settlement
Elders as Good Example Variant
Having no Bias and Variant
Discrimination
Involved Families to be Variant
Selfless and Humble

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