Engaging Architecture for the Badjao Tribe in Batangas CityMaglonzo, Mark Anthony M.

CHAPTER I: PROBLEMS AND ITS SETTINGINTRODUCTIONThe Philippines has a total land area of 30 million hectares. Half of the country is hilly and mostly categorized as a Forest Zone and part of the Public Domain. As of the year 2005, the country has a population of 85 Million and a vast of majority 12 Million populations of Indigenous People in the Philippines reside in the uplands which they claim as part of their traditional territories. Most of the Indigenous People depend on traditional swidden agriculture utilizing available upland areas. However, most of these traditional cultivation sites and fallow areas have now been degraded and are further threatened by the influx of migrant farmers who have introduced unsustainable lowland commercial farming practices. Furthermore, most Indigenous Communities do not have legal recognition over their traditional lands, thus limiting their ability to freely conduct their livelihood activities and are denied access to other natural resources in their communities. (Vera, 2007)The Indigenous Peopleare the descendants of the original inhabitants of thePhilippines. Each group has a distinct culture and language. They are groups of people live in a rather traditional way. They represent nearly 14% of the countrys population and there are One hundred Ten (110) major groups living in the country. They are among the poorest and the most disadvantaged social group in the country. Illiteracy, unemployment and incidence of poverty are much higher among them than the rest of the population. IP settlements are remote, without access to basic services, and are characterized by a high incidence of morbidity, mortality and malnutrition. They experience neglect and discrimination by many people and unequal treatment in the provision of basic social services by the Government. The 2008 budget shows that regions with highest concentrations of indigenous peoples get the smallest allocations from the national government. Thus, social service provision in indigenous territories is far below that of the rest of the country. The general health situation in regions and provinces with the largest concentrations of indigenous peoples is below the national average. Indigenous peoples experience seasonal to chronic food shortages during the year. A major factor causing food insecurity and poverty among indigenous peoples is the loss of ancestral land due to displacement by development projects and extractive industries including mining, dams, logging or natural causes. Another factor is environmental degradation destruction of forests, pollution of waters and loss of agro biodiversity as a result of impacts of extractive industries and agriculture modernization. (Vera, 2007)One of the groups of Indigenous People is the Badjao or Bajau. They are also known as Sea Gypsies because they move with the wind and the tide on their small houseboats called Vintas. They call themselves Sama Dilaut (Sea Sama), meaning that the term "Badjao" is most often a term used by outsiders, but accepted by the Badjao. The spelling "Badjao" as used in the Philippines commonly refers to the Sama Dilaut while the spelling "Bajau" is used in Malaysia as the local term for any number of Sama groups.They are also referred to as Palao or Lumaan (God forsaken) by the Tausugs.They are sea nomads scattered along the coastal areas of Tawi Tawi, Sulu, Basilan, and some coastal municipalities of Zamboanga del Sur in the ARMM. They make their livelihood solely on the sea as expert fishermen, deep sea divers, and navigators while women weave mats and market pottery. They use numerous methods for fishing, farm seaweeds, gather shells and so forth as their source of food or to sell and barter for other necessities such as clothing, materials for boat construction, mats, and fishing equipment. (Mission, 2014)

BACKGROUND OF THE STUDYThe Badjaos are one of the most socially oppressed and ignored ethnic tribal group in the country. They are nomadic people that do not have permanent and proper settlements. They are scattered in different areas mainly in Luzon and some parts of Visayas. They move from Sulu and Celebes seas into land and migrated to urban areas to venture living in urban areas but having no permanent settlement, they move places to places where they could find food but rather they end up indigent and beg people money for food. They are known as the unfortunate people that enter jeepneys giving envelop to passengers to ask them for money and it became the livelihood of the Badjaos in urban areas.A community of Badjoa can be found in Malitam II and Wawa, Batangas City composing of 600 people divided into 150 families. The City Environment and Natural Resources Office (ENRO) conducted a week-long research activity inBadjaocommunity at barangays Malitam and Wawa, Batangas City. They conduct a Community-based Natural Resources Management Program (CBNRMP), the Ala Eh! Bangon Badjao, in thecommunity. is an approach to conservation and development that recognizes the rights of local people to manage and benefit from the management and use of natural resources. Ala Eh! Bangon Badjaois a call-to-action long-term campaign to augment the current situation of this indigenous group in terms of sustainable development. They identified top ten problems of the Badjaos in the community and those are unstable source of income and poverty, illiteracy, unmanaged solid waste and degraded natural resources, poor hygiene, poor water source, unimproved bridge, lack of source of electricity, high cost of medicine and hospital expenses, lack of security of tenure, and high population rate.The Badjaos in the community hardly find work because they did not finished schooling. Other people do not trust them for the misconception such as being illiterate, thieves, unclean, disrespectful, and mean. Because of illiteracy most of them were unable to read and write because they were not sent to school by their parents. They move frequently because of prevalent war in parts of Zamboanga, Jolo and Basilan. Poverty hinders their capability to go to school. Since they have no money to buy their daily meals, pay transportation expense, and purchase school uniforms and projects they quit schooling. Badjaosexperience discrimination and self-fulfilling prophecy. They were tagged asslow learner, have poor hygiene, and have low emotional quotient.Because of a language barrier, they have difficulty interacting with other people and expressing their ideas and needs. They are always left out in learning academic subjects. They lack moral and financial support to continue their education. Theypay five pesos (P5.00) per jar of oil in order to light their house in the evening. They have to sleep early and stop all their activities by the time their light runs out. Children suffer because they have to work their assignments using dim light. They hardly focus on studying their subjects because of lack of electricity.Badjaosneed to learn the principle of solid waste management. The ideas of sorting garbage, composting wastes, and establishment of a Material Recovery Facility (MRF) are suggested. Lack of hygiene is a main issue. There are strong presences of garbage from different sources outside the community. Tides especially during storm have brought these tons of wastes into the mangrove area. These are causing the health of the surrounding ecosystem to decline. It also serves as a health threat for the whole community. Badjaosare dependent to fishing activity. Since their religion, culture and beliefs define what they have to eat. They do not consume meat and rely solely for rice, fish and vegetables as their diet. Those going farther in other places in order to catch fish mean increased expense in fuel consumption resulting to lesser take-home pay. Water pollution is a main contributor to the decline of collected fish in the nearby waters. Theyneed comfort room and a source of water. There were public toilets within the community but the locals do not utilize these because maintenance is an issue. Poverty also hinders them to buy basic toiletries such as soap and tissue. Some children swim, and the locals wash their clothes in the Calumpang River. They rarely buy clean water for they have to pay one peso (P1.00) for every gallon. That means, they have to spend at least fifty pesos (P50.00) per day to do their washing of clothes, and cleaning themselves using safe and clean water they buy from local entrepreneurs. Because of these many of them get sick but because of high cost of medicine and hospital expenses, their sick family member is often untreated, and worst die of illness.The Badjaoshave to move from one place to another to do their daily activities such as going to school, barangay center, work, market, and church. The accessible bridge they have is made of pieces of bamboo tied-using rope. This is biodegradable and lasts only for a year.They have difficulty crossing since their bridge moves freely under presence of strong wind. They are also at risk of falling hard into contaminated water with solid wastes found under the bridge when this breaks. Climate change has direct impact on theBadjaocommunity. Sea level rise and strong typhoons displaceBadjaoand push them to find another safe and suitable niche. On 2002, their community sprang in their latest location since Typhoon Caloy destroyed their houses in an island where they were first situated. Strong typhoons such as Ondoy and Yolanda repeated such experience- they have to rebuild their devastated lives and start all over again. Badjaosdistress of being dislocated. (Chua, 2014)

STATEMENT OF THE PROBLEMThe Badjao community in the barangay of Malitam II and Wawa, Batangas City is a very poor and undeveloped community. They have poor hygiene, poor water source, unmanaged solid waste and degraded natural resources, unimproved bridge, and lack of source of electricity, poverty and illiteracy. Because the community do not have permanent source of income and the Badjaos in the community do not have knowledge for livelihood other than fishing, they cant manage to have a satisfying life and ability to solve these problem in their community. Because source of income is their main problem they venture to go to places desperate to find a stable source of income that they are contented to receive tasks such as a street sweeper, garbage collector, vendor, dish washer, and household helper. For them, to earn income to eat for a day is more than enough and they no longer practices their culture, tradition and beliefs as Sama and that endangers them to lose their identity. They only focuses to live through a day and fight hunger and the risk living in poor, unhygienic and uncultured community.

Sub problems1. Do have unstable source of income, poverty and illiteracy that threats their livelihood and scattered them in urban areas as beggars asking money for help.2. The Badjaos culture and traditions are disappearing since they move to unfamiliar places on land and urban areas where their identity and autonomy are affected.3. Badjao migrants are discriminated, cannot keep their paces living with the land dwellers and are not recognize by the people and government that constrained from complacency and development.GOALThe study aims to provide means of development of a proper and permanent community settlement for the Badjao Tribe in Batangas City that will provide their needs, give them protection and preserve their culture and traditions as a worthy heritage by the society and the government.

Objective 1: To know the skills of the Badjao and present ideas that would determine methods how to develop and maintain a healthy sustainable community that will provide essential needs and livelihood for the Badjaos.Strategies:1. Study the Badjaos knowledge, natural skills, products, educational activities and alternative ways to determine the possible facilities that can be their source of income.2. Interview the Badjaos to know their actual needs and know their knowledge that is useful for the livelihood in their community.3. Conduct a site visit to know the present status and activities through immersion.

Objective 2: To help facilitate a community that will protect and preserves the Badjaos identity and culture through Architectural techniques and adapting their traditional housing.Strategies:1. Study the Badjaos culture and traditions that defines their identity as Badjao and investigate their original Architecture houses to gain more knowledge about their nature.2. Determine different available materials within the region suited for the Badjaos traditional housing.3. Formulate concepts and theories regarding the development of a sustainable and healthy environment for the Badjao community.

Objective 3: To know the provisions that will give rights to the Badjao and provide alternative ways for the Badjao people to adapt living with the people in Batangas that would help for them to develop.Strategies:1. Investigate the influences of the land dwellers to the Badjao and changes it brought to them.2. Study the existing cases and condition of the Badjao settlements by site investigation and determine approaches to treat these cases.3. Coordinate various government and non-government organization that helps the homeless and indigenous people to determine laws and ordinance related to the study.

SCOPE AND LIMITATIONSSCOPEThe study will focus on the culture and tradition of the Badjao tribe that will preserve their identity and promote their practices and believes as an ethnic group. This will include the origin of the Badjaos, why they migrated away from their land of origin, their current condition of Badjao community in Batangas and the the government and non-government organizations that are helping and needed by the Badjao. The study also looks out on the lifestyle of the Badjao and how they will adapt living with land dwellers.The study includes the dwellings or houses of the Badjao tribe. The availability of the materials for their houses will be in the study and the information will be gather to help develop a community that will recognize their identity and culture by the society and the government. The study will seek how Architecture drives in the improvement of the condition of the Badjaos, their houses, community and life.The study also includes the life of a community, its economy and people. This will include the culture and traditions of other ethnic or indigenous group in the same situation with the Badjaos, finding ways and information on how they will adapt living in unfamiliar environment and community and how they will manage to cope up with the modern society.

LIMITATIONSThe main tribe of the Badjao is in Sulu archipelago, part of Mindanao which is far reaching to gather first hand data so it is rather suitable to the researcher to gather data on books, articles and websites that reports the present information regarding to the study. The major idea of the study is the migration of the Bajaos in Batangas City and the researcher can do major data gathering and research in there, there is also a non-government organization, the Born Again Badjao Church, that could give information for the study. But since there are some minorities of the Badjaos migrated in the vicinity map of Batangas, visitation to the community would be help to gather first hand related data and information and that will be helpful to the researcher and for the study.PURPOSE AND SIGNIFICANCE OF THE STUDYTo the Badjao: The study is to promote and introduce the community of the Badjao and be a tool to encourage people to have respect, interest and appreciation on them. This study may lead in understanding and noticing the cultural heritage of the Badjao by the society and may be a help on promoting a better way living along with them.It is important to know the reasons why these people can still survive despite of being rejected, oppressed and treated unequal by the society and the government. They strive to live their lives in desperate ways but as human being it is important also to know them to be able to know how they would be helped and other indigenous people like them.To the Government and Non-government organizations:The study will help government like the Department of tourism and non-government organizations like GLIM and Born Again Badjao Christians to know further what the Badjao people need and how they could help them more.To the Indigenous People:The study will help to understand and give knowledge about the indigenous people. The study will also provide effective ways and strategies achieving a sustainable community development for indigenous people that will provide such principles and guidelines that other future developers and designers can use.

ASSUMPTIONSThe community developments for the Badjaos would be possible and can be funded by the government and non-government organizations. The government agencies like the National Anti-Poverty Commission (NAPC), Department of Social Welfare and Development (DSWD), Department of Environment and Natural Resources (DENR), Department of Education (DepEd) and provincial governments can help the Badjao migrants since they can produce large amount of funds and can directly ask from the president for approvals. They can execute housing projects and community for the Badjaos and other indigent groups. Since the researchers focusses on the existing Badjao migrants in Batangas City, a non-government group or a ministry helps those Badjaos in Batangas with educational, feeding and housing programs.

REVIEW OF RELATED LITERATUREPhilippines - Indigenous PeopleThe Philippines is a culturally diverse country with an estimated 14 - 17 million Indigenous Peoples (IPs) belonging to 110 ethno-linguistic groups. They are mainly concentrated in Northern Luzon (Cordillera Administrative Region, 33%) and Mindanao (61%), with some groups in the Visayas area. The Philippine Constitution, in recognition of this diversity and under the framework of national unity and development, mandates state recognition, protection, promotion, and fulfillment of the rights of Indigenous Peoples. Further, Republic Act 8371, also known as the Indigenous Peoples Rights Act (1997, IPRA), recognized the right of IPs to manage their ancestral domains; it has become the cornerstone of current national policy on IPs. (Vera, 2007) (Philippines U. , 2013)In the Philippines, IPs has been subject to historical discrimination and marginalization from political processes and economic benefit. They often face exclusion, loss of ancestral lands, displacement, pressures to and destruction of traditional ways of life and practices, and loss of identity and culture. In extreme situations, social and political discontent has erupted into armed conflict the 40-yearold armed conflict in Mindanao, involving secessionists and communist insurgents is a prime example. Conflicts such as these not only threaten the stability and development potential of affected areas, they exacerbateIn the Philippines, UNDP has to date undertaken 35 IP-focused or IP-related projects, which have together assisted 28 distinct ethno linguistic groups in 12 regions and 21 provinces throughout the country. These projects have focused on improving the capacity ofgovernment agencies, civil society, and other service providers, aswell as building capacity amongst IPs and their leadership. (Philippines U. , 2013)

The Muslim Ethnic Groups Ethnic is an Italian term for nation. An ethnic community may be defined as tribal group which has its own language, hold in common a set of tradition different from others whom they are in contact. It has its own territory from which its ethnic identity is derived, and thus becomes a uniting factor for group cohesion. The Muslim ethnic groups in Mindanao and Sulu are linked by both ideological and geographical factors. (Verzola Jr., 2013)There are more than 40 different ethnic groups in the Philippines.Each group has a distinct culture and language. Several of these ethnic groups can be distinguished as "tribal groups". They are 'indigenous groups' who still live in a rather traditional way. Each group lives in a specific region on one of the islands. You can meat them in parts of Luzon, on some of the Visayas islands and on Mindanao. (Verzola Jr., 2013)

The Badjao and their LegendBadjao is a name thats applied to a variety of boat-dwelling and sea-faring peoples with scattered settlements across Southeast Asia: from the Philippines, through eastern and northern Borneo; and from Sulawesi and the Little Sunda Islands of Indonesia, to the Mergui Archipelago off southern Myanmar. This is why Western observers and textbooks have tagged them sea gypsies.There are two major Badjao groups in the Philippines. First is the Bajau Kagayan, also called Jama Mapun, who lives in the Cagayan de Sulu and Bugsuk islands between Palawan and Sulu. Second is the Badjao who call themselves Sama Laut or Sama Dilaut (Sea Sama).The exact or scientific origins of the Badjaos are uncertain. According to a legend, they came from the shores of Johore, Indonesia, where they had already been living in clusters of houseboats. There are other theories that claim the Badjaos were originally from the land-based Samal group but branched off into boat dwellers as a result of their occupation. Another theory claims the Badjaos were originally boat dwellers that eventually built stilt houses near fertile fishing grounds. The Spanish and American colonizers failed to influence the Badjaos because they live in the territory of the Muslim Filipinos, although they are also the least influenced by Islam.Due to commercial shipping and other factors since WW2, they have settled on land. (Vera, 2007) (Yan, 2012) (Lehman, 2013) (Verzola Jr., 2013) (Church, 2014)A legend tells that these boat dwellers came from the shores of Johore in Indonesia, Princess Ayesha of Johore was betrothed to a Sulu Sultan but she really wanted to marry the Sultan from Brunei. One day, a large fleet of war boats escorted the Princess to Sulu, the fleet was intercepted by the man she really loved, the Sultan from Brunei, who kidnapped her and set sail back to Brunei. The escorting fleet could not return without the Princess and kept on sailing the seas, only mooring at uninhabited islands; some of them turned to piracy and roamed the seas to search for fortune and glory. Others only searched for food and became fishermen, the Sulu Sea had an abundance of fish that helped to sustain their livelihood, and most of the daily catch was bartered with other tribes that lived along the shores and beaches. The Badjao still live in houseboats, clustered near the coastline of Southern Mindanao. But they also built stilt houses near fertile fishing grounds; these houses are a temporary refuge during times that these boathouses needed repairs. These wanderers of the Southern seas are born on the water, live on their boats and say they will only set foot on land only to die. (Jong, 2010) (Yan, 2012)Partylist lawmakers want the House of Representatives to look into the relocation of Badjaos or sea gypsies to the mountainous area of Zamboanga province after they were displaced by the fighting between government forces and the Moro National Liberation Front (MNLF). Hundreds of Badjao families are being uprooted from their traditional habitat and are being brought to the village of Tulungatong, Mampang and to other villages far from the sea. Badjaos in Zamboanga City live in boat houses or stilt houses in the coastal areas of Mariki and Rio Hondo, and earn a living mostly through fishing, deep sea pearl diving, and seaweed farming. the displaced Badjao families were prohibited from returning to their homes and sources of livelihood after the local government of Zamboanga City declared certain parts of their villages as no-build, no-return zones. Barangays Sta. Catalina, Sta. Barbara, Rio Hondo, and Mariki were included in the list of environmental protection areas under the National Integrated Protected Areas System (NIPAS), according to Ilagan. Badjaos would have a hard time surviving in the mountains because it is not their traditional habitat. The Badjaos were not consulted when the decision about relocating them was being made but they want to go back to their homes and they dont to live in the city. (Dalangin, Lira - Fernandez, 2014)One hundred Badjao families displaced by the conflict are to be relocated away from their natural habitat, the sea, according to a petition ononline advocacy platform Change.org.The petition asks that Mayor Ma. Isabel Climaco and Department of Social Welfare and Development Region IX director Zenaida Arevalo relocate the families along the coasts instead of in the mountains. According to graduate student Honee Alipio, who grew up in the same city and witnessed the way of life of the Badjao, which prompted her to create the petition, the lives of the indigenous group revolve around the sea. The badjao culture was rich and deeply rooted in the sea, that even though they were Muslim, they nevertheless venerated Omboh Dilaut, the god of the sea. In this case, the Badjao families came from the barangays of Mariki, Rio Hondo, and Sta, Barbara, which were affected during the siege. The Badjaos way of life needed to be respected. They need education and healthcare. (Aquino, 2013)Badjao Rituals and TraditionsThe traditional attire of a Badjao is the patadjong. It has many uses. They are made large enough to fit any person and is worn by both men and women as a skirt or gown tucked at the chest level. It can serve as head cover, waistband, sash, blanket, hammock, shoulder bag, cradle, pouch, hood, or pillow. The womens sablay is a loosed sleeved blouse reaching down to the hips. A simpay (band) forms the front opening and extends to the back from a small collar. A womans typical accessories are jewelry and colored combs. The bracelet is the most popular ornament. Other pieces of jewelry are the pendant, earring, ring, necklace, and anklet. Metal craft designs can be classified into three kinds: the repousse, relief hammered from the reverse side; arabesque, incision of interlocking curves; and figureen, tracing with thin gold, silver, or brass wires. (Yan, 2012)The Badjaos have five types of songs: the leleng, binoa, tenes, panulkin, and lugu. Except for the last two, the lyrics are improvised and sung to a traditional tune. The leleng is sung in most occasions. Anyone can sing the leleng. The binoa is similarly chanted as the leleng. The tenes-tenes is a ballad whose tune changes with the lyrics. It may be sung for any occasion and by anyone. The melody of a known tenes may be used for a different set of lyrics. Most tenes have a subject of courtship and love. The tenes is also a song addressed to the sharks. A woman sings the lugu at a wedding as the imam or panglima walks with the groom to the brides side. The lugus lyrics are verses from the Koran; it has a traditional and melancholy tune. The panulkin is sung only by the imam and has traditional tune and lyrics. It is sung during the vigil of the dead, from 7am to 1am. It is a way of keeping awake and of making the community aware that somebody has died. (Yan, 2012)The Badjaos dance traditions are similar with the other ethnic groups of Sulu, particularly the tribes in Samal. The basic traditional dance movement is the igal or pangalay performed by the female. The dancers hair is preferably pulled back in a bun, although it may also be allowed to hang loose. Either a drum or a gabbang accompanies the dance. Except for the kata-kata or narrative forms and riddles, Badjao literature is meant to be sung. It attributes its oral forms of literature such as animal tales, trickster tales, magical tales, and novelistic tales from the tribes in Samal. (Yan, 2012)The Badjaos paintings and carvings are integral to their life cycle. In wedding ceremonies, the wedding beautician must be adept at applying the special makeup on the bride and groom. With a razor blade tied with thread to a split bamboo twig, the beautician shapes the brides eyebrows into a triangle and carves tiny bangs on her forehead. Lampblack is used to outline a rectangle on her forehead and is emphasized by a yellow ginger juice. Black dots are outlined horizontally above the eyebrows and/or beneath the eyes with the pointed end of a coconut midrib. Another beautician attends to the groom and his face is made up the same way. (Yan, 2012)Childbirth ritual, a newly born infant is thrown into the sea and members of the clan dive to save the newborn. Other traditions such as marriages are prearranged by the parents for their sons and daughters; the process similar to other ethnic groups, in that, a dowry is often presented to the parents of the woman a man wishes to marry. And, only the Badjao leader can consecrate a marriage. Therefore a leader is chosen based on individual inherent virtues, wisdom, and charisma...an inate ability to attract followers. (Yan, 2012)Boat-dwellingFew Sama-Bajau still live traditionally in houseboats which generally accommodates a singlenuclear familyusually five people. The houseboats travel together in flotillas with houseboats of immediate relatives and co-operate during fishing expeditions and in ceremonies. A married couple may choose to sail with the relatives of the husband or the wife. They anchor at common mooring points calledsambuangan with other flotillas at certain times of the year. These mooring points are usually presided over by an elder or headsman. The mooring points are close to sources of water or culturally significant locations like island cemeteries. There are periodic gatherings of Sama-Bajau clans usually for various ceremonies like weddings or festivals. They generally do not sail more than 40km from their "home" moorage.They periodically trade goods with the land-based communities of other Sama-Bajau and other ethnic groups.Sama-Bajau groups may routinely cross the borders of the Philippines, Malaysia, and Indonesia for fishing, trading, or visiting relatives. (Yan, 2012)Badjao divers (Palawan)Sama-Bajau are also noted for their exceptional abilities infree-diving, with physical adaptations that enable them to see better and dive longer underwater.Divers work long days with the "greatest daily apnea diving time reported in humans" of greater than 5 hours per day submerged. Some Bajau intentionally rupture theireardrumsat an early age to facilitate diving and hunting at sea. Many older Sama-Bajau are therefore hard of hearing.Sama-Bajau women also use a traditional sun-protecting powder calledburakorborak, made from water weeds, rice and spices. (Yan, 2012)Into the Blue, is an episode of the BBC documentary series on Human Planet, explores the lives of people from around the world who face and overcome challenges of the sea.It features a group of compressor divers in the Philippines, fishermen from the island of Palawan who risk their lives deep in the ocean using the most basic of diving equipments. They are considered to be among the lowest wage earners in the country, with an average of $25 per week. The documentary also features the Badjao, an indigenous ethnic group from the southern seas of the Philippines as well as parts of Malaysia and Indonesia. The Badjao community dwells on boats and spends most of their lives at sea, venturing on land only for supplies and emergencies. They have no nationality and no fixed abode. The Badjao section does not tell much, though it shows how man can live in water over land with their own notions of time and space. The Badjaos way of life is a stark contrast to the rest of the human population who dwell on land. (Philippines G. N., 2011)SubgroupsSama BihingorSama Lipid(The "shoreline Sama" or "littoralSama") - These are the Sama-Bajau which traditionally lived instilt housesin shallows and coastal areas. An example is the Sama Simunul. They are originally from the larger islands ofTawi-Tawi.They have a more flexible lifestyle than the Sama Dilaut, and will farm when there is available land. They usually act as middlemen in trade between the Sama Dilaut and other land-based peoples. (Yan, 2012)Sama Dea,Sama Deya, orSama Darat (The "land Sama") - These are the Sama-Bajau which traditionally lived in island interiors. Some examples are the Sama Sibutu and the Sama Sanga-Sanga. They are usually farmers who cultivate rice sweet potato,cassava, and coconuts for copra through traditionalslash-and-burnagriculture. They are originally from the larger islands of Tawi-Tawi and Pangutaran. In the Philippines, the Sama Dea will often completely differentiate themselves from the Sama Dilaut. (Yan, 2012)Sama Dilaut,Sama MandilautorBajau Laut (The "sea Sama" or "ocean Sama") - In the Philippines, the preferred ethnonym is Sama Dilaut;while in Malaysia, they usually identify as Bajau Laut. This subgroup originally lived exclusively on elaborately crafted houseboats called lepa, but almost all have taken to living on land in the Philippines. Their home islands include SitangkaiandBongao. They are the Sama-Bajau subgroup most commonly called "Bajau", though Filipino Sama Dilaut considers it offensive. They sometimes call themselves the "Sama To'ongan", to distinguish themselves from the land-dwelling Sama-Bajau subgroups. (Yan, 2012)Samal(Philippines, Malaysia) - "Samal" is a Tausg andCebuanoterm and is sometimes considered offensive. Their preferred endonymis simply "Sama", and they are more accurately a general subgroup of Sama Dea ("land Sama") native to the Philippines.A large number are now residing around the coasts of northernSabah, though many have also migrated north to theVisayasand southern Luzon. They are predominantly land-dwelling. They are the largest single group of Sama-Bajau. In Davao del Norte, theIsland Garden City of Samalwas possibly named after them. (Yan, 2012)

METHODOLOGY OF RESEARCHThe methodology of research requires gathering relevant data from specified document and compiling database in order to analyze the problem and arrive at a more complete understanding of the conclusion that will be made to reconstruct the existing condition.

ObjectivesActivity/MethodInstrumentsAgency/RespondentExpected Output

Present ideas that would determine methods how to develop and maintain a healthy and sustainable community that will provide livelihood for the essential needs of the Bajaos. Site visitation. Observe the present status and their activities. Conduct interview.

Camera Pen Paper Questionnaire

20 Badjaos Families in Batangas City. Local government and the city municipality To know the current situation of the Badjaos. To determine the possible job and available source of income and livelihood for the Badjao.

Creating a community that will show the identity and culture of the Badjao through Architectural techniques. Study the history, culture and traditions of the Badjaos. Find the Badjaos original Architecture houses to gain more knowledge about their nature. Determine different available materials within the region suited for the Badjaos traditional housing. Camera Pen Paper

20 Badjaos Families in Batangas City. Badjoas within Bulacan area To know the culture, tradition and beliefs of the Badjao To determine the applicable housing for the Badjao community. To create guidelines on how to develop a community that will show their identity.

To know the provisions that will give rights to the Badjao and provide alternative ways for the Badjao people to adapt living with the people in Batangas that would help for them to develop. Investigate the influences of the land dwellers to the Badjao and changes it brought to them. Study the existing cases and condition of the Badjao Coordinate various government and non-government organization that helps the homeless and indigenous people to determine laws and ordinance related to the study. Pen Paper Questionnaire

- Born Again Badjao Church- Local government and the city municipality To know the influences of the modern society to the Badjaos. Determine the current problems and cases the Badjao faces. To know what the gov. or non-gov. could do to help them.

THEORETICAL AND CONCEPTUAL FRAMEWORK

The community of the Badjao in Batangas City is experiencing deterioration tribal setting. These lead to the vanishing of traditional practices and other cultural identities in their community. Because of the environment and their poor community condtion, the innate culture has been taken away by the modernism, poor knowledge and discrimination.Because of these problems, the proponents have an idea of conducting an idea of conducting a study that will help the Badjaos in developing their community, to preserve their traditional practices and other cultural identity while coping with modernization. For the said study, the proponents select concepts, principles and theories that primarily focus on the development of the community of the Badjao, such as vernacular architecture, adaptive social economical tourism and cultural and sustainable community planning. These will take account on the consideration of the needs of the Badjaos and how it will blend in the local landscape and will strengthen the cultural heritage of the Badjaos.Because of the given condition about the community situation, the progress of concept will take consideration of guidelines for better development of the community and the Badjao people, culture preservation and their livelihood. This will lead to the formulation of new tribal setting for the Badjao community in Batangas city and will lead to more mature approach for the community development.

DEFINITION OF TERMS:1. 4Ps Pantawid Pamilyang Pilipino Program1. ARMM AutonomousRegionin Muslim Mindanao1. CBNRMP Community Based Natural Resources Management Program1. DENR Department of Environment and Natural Resources1. DepEd Department of Education1. DSWD Department of Social Welfare and Development1. ENRO Environment and Natural Resources Office1. IP Indigenous People1. MRF Material Recovery Facility1. MNLF Moro National Liberation Front1. NAPC National Anti-Poverty Commission1. NIPAS National Integrated Protected Areas System 1. Vintas houseboatsREFERENCES:Aquino, P. B. (12 03, 2013). Petition to relocate Badjao to coastal, not mountain areas, gains support from abroad. From interaksyon: http://www.interaksyon.com/article/76148/petition-to-relocate-badjao-to-coastal-not-mountain-areas-gains-support-from-abroadChua, L. (July 26, 2014). Pag-aaral sa Badjao community isinagawa. From thebatangaspost: http://www.thebatangaspost.info/pag-aaral-sa-badjao-community-isinagawa.htmlChurch, B. A. (2014). Reaching Out To Badjaos For Christ. From bornagainbadjaochurch: http://www.bornagainbadjaochurch.org/Dalangin, Lira - Fernandez. (10 06, 2014). Bakit Ililipat sa Bundok? Probe Badjaos' relocation from seashore to mountains - Gabriela partylist. From interaksyon: http://www.interaksyon.com/article/96752/bakit-ililipat-sa-bundok-probe-badjaos-relocation-from-seashore-to-mountains---gabriela-partylistJong, R. d. (2010). The last Tribes of Mindanao, Badjao, the Sea Gypsies. From thingsasian: http://www.thingsasian.com/stories-photos/40656Lehman, C. (04 11, 2013). Something Wonderful: The Badjao. From cure: https://cure.org/2013/04/something-wonderful-the-badjao/Mission, A. m. (2014). Badjao, Sama, Central in Philippines. From joshuaproject: http://joshuaproject.net/people_groups/18873/RPPhilippines, G. N. (04 29, 2011). BBC documentary features Palawan divers, Badjaos. From asianjournalusa: http://asianjournalusa.com/bbc-documentary-features-palawan-divers-badjaos-p10717-60.htmPhilippines, U. (07 24, 2013). Indigenous Peoples. From undp: http://www.ph.undp.org/content/dam/philippines/docs/Governance/fastFacts6%20-%20Indigenous%20Peoples%20in%20the%20Philippines%20rev%201.5.pdfVera, D. E. (August 20, 2007). pdf. From iapad: http://www.iapad.org/publications/ppgis/devera_ip_phl.pdfVerzola Jr., P. (03 09, 2013). Boatless Badjaos. From iraia: http://iraia.net/blog/2013/03/09/boatless-badjaos/Yan, C. B. (05 10, 2012). Philippine Tribes: Badjao. From globalpinoy: http://www.globalpinoy.com/gp.topics.v1/viewtopic.php?postid=4fab9f8176a31&channelName=4fab9f8176a31

CHAPTER II: PRESENTATION OF DATAINTRODUCTIONThis chapter contains presentation of data, charts, tables, graphs and information relevant to the study. This is the part of the study that will tackle all necessary documented facts of primary and secondary data. Primary data are the data from the processed survey, interview and observations and present condition of the site that serve as major element and sign of participation of the residents and people involve in the development. Secondary data are the comprised statistical and relative figures pertaining to the study. Research topics will also be presented as it includes all useful approaches and principles of the study that will help to understand the problem in the best way to solve it.

DATA MANAGEMENTA. PRESENT CONDITION1. DEMOGRAPHIC DATAThe Badjao live on an island/bar of an estuary area of Batangas City. To reach their community, it takes about 30 minutes by banka (fishing canoe) from Batangas City. There is also an access path from barangay Malitam to their community but only by foot or tricycle can be use to go to their community because there are no good roads for any cars or vehicle to drive through so from Malintam. From barangay Malitam it will take about 15 to 20 minutes travel going to the Badjao community by foot and about 5 to 10 minutes riding a tricycle. Bushes and trees like sampaloc (tamarind) and banana trees are abundant on the Badjao island because of the good soil but its ashamed that the Badjao do not have idea and knowledge in farming and planting. There are several banka on the seashore that the Badjao uses for their everyday fishing and hunting of pearls.The Badjao community is composed of a population of estimated 700 people which is divided into 100 families. Most of them are children seemingly about the age of 10 years old. An average household of the Badjao in the community about is 6 to 10 family members. They live in a hut of about 2-3 square meters, made of bamboo and cogon leaves. The floor of the hut is apart from the ground about 1.5 meters, supported by wooden columns. To get in the house they use wooden ladder. Men in the community work as fishermen while the women as housewives. Children of the community spend a day mostly playing with friends doing arm wrestling and running around, and/or helping their mothers for cooking and fetching water from a common deepwell.The staple food of the Badjao is cassava. They buy it at a public market in Batangas City. They also purchase products like sardine can and munchies and some run a sari-sari store (mini-groceries) selling those products. They eat two times a day. They eat in the late morning and the late afternoon. Some sell merienda (snacks) like boiled corn and noodle in the community.The Badjaos are very friendly to visitors. Children approach visitors with a big smile and few approaches saying pahingi (give me money). Some adults try to sell to visitors their ethnic products like pearl necklace and ring. They are animists rather than Muslim and they are afraid of spirits dwelling in the tree. Any religious practice of Islam is not obviously seen in the community while their names retain the flavor of Islamic culture.EducationThe Badjao lacks education because of their culture and tradition, financially and they are not used in schooling. They more focus on how they can eat for the rest of the day and just enjoy life as is. As they lack of education, employment seems impossible for them. Although there is a public school near their community, for them its enough that they learn how to read and write. Most of their children stop schooling as they learn to read and write and only few finish and graduate.

2. PHYSICAL DATAGeographyA coastal city lying in a covelike shape at the southeastern portion of the Province.Total Land Area: approx.. 26,000 m or 26 hectaresCoordinates: 13 degrees, 45 minutes and 25.96 seconds north latitude and 121 degrees, 3 minutes and 29.2 seconds east longitude

Climate and Weather ConditionBatangas City is generally coolest during the months of December to January with temperature ranging from 22C to 26C. The mean temperature rises and attains a maximum of 36 degrees Celsius (36C) in May. The month of October marks the steady fall of temperature.The driest months in Batangas City are from January to April, with the average monthly rainfall of less than 50 mm per month. The northeast monsoonamihanprevails starting the months of November up to April. The southwest monsoon habagat prevails bringing with it considerable rain. A pronounced maximum rain period occurs in Batangas during the months of June, July, August and September when southwest monsoon flow is steadiest and the average monthly rainfall is 275 mm per month. By the end of October, the northeast monsoon starts to set again.

Directions to Batangas City, BatangasBatangas City is just as accessible as other towns and cities in Batangas through South Luzon Expressway and Southern Tagalog Arterial Road or STAR Tollway. With a matter of 110 kilometers from Manila, one can reach Batangas City in an average travel time of less than two hours.Going to the Badjao Community in BatangasThe Badjao live on an island/bar of an estuary area of Batangas City. To reach their community, it takes about 30 minutes by banka (fishing canoe) from Batangas City. There is also an access path from barangay Malitam to their community but only by foot or tricycle can be use to go to their community because there are no good roads for any cars or vehicle to drive through so from Malintam. From barangay Malitam it will take about 15 to 20 minutes travel going to the Badjao community by foot and about 5 to 10 minutes riding a tricycle.MALITAM, BATANGAS CITY FLOOD MAP

The community of the Badjao is near the boundary of barangay Malitam 3 near the Calumpang River and up to Batangas Bay. The Bajawan in the map is part of the location of the community of the Badjao and it goes up to the land of barangay Wawa.

Soil TypesTYPE OF SOILAGRICULTURAL POTENTIALS

Hydrosoilsalt beds and fishponds

Clay Loamsugar cane, bananas, vegetables, rice and corn

Mineral ResourcesSalt beds originally existed abundantly in barangays Sta. Clara and Malitam but rapid urbanization and the expansion/development of the Batangas Port likewise resulted to the end of this industry.ForestryThe forest resources of the area are not in commercial quantity except for bamboo which is in demand for use in the construction of fish pens. There are numerous planted vegetables which are privately owned and abundant banana trees.Water ResourcesThe community has a direct access to the Calumpang River and Batangas Bay. The community has a deep well source of water.

LOCATION MAPThe community of the Badjao is near the boundary of barangay Malitam 3 and itnear the Calumpang River and up to Batangas Bay. The Bajawan in the map is part of the location of the community of the Badjao and it goes up to the land of barangay Wawa.The whole area of community of the Badjao are consist of only houses or residential land use of the Badjao and has only two small store and open space areas.

FIGURE GROUND MAP

LIST OF BUILDINGBUILDINGFUNCTIONCONDITION

Huts or Houses

The Badjaos lives on these stilted Huts. Houses are stilted to protect them from tresspassers and in cases of flood. The houses are poorly constructed but still it shows the traditional custom houses of the Badjao where they use only wood or natural elements on their houses. Some houses looks different and quite unlikely traditional for them. Some made their houses with fences, painted with colors and build without stilts which is unlikely to the Badjao traditional housing.

Small Store

The community has two small stores where they buy food, drinks, and othe neccessities they need. The stores are made by wood concrete and metal roofed. It is not a traditionally building for the Badjao community.

Recreational Areas

They provide sheltered areas where they could hang out, socialize and the children to study and practice their writings. Made out of wood, rattan and cogon. Poorly constructed and unmaintained.

3. SECTORAL DATA

TRANSPORTATIONLand TransportationThe people in the area travel by tricycles, jeepneys and private vehicles. Going to the Badjao community they travel by foot, single motorcycles and tricycles.Air ServiceThere is no existing airport in Batangas City. Helicopters use the Batangas National High School ground, the Quezon Memorial Stadium, the PPA facilities and the Cam General Miguel Malvar in barangay Alangilan as landing and takeoff area.Water TransportationThey use small crafts or small boats.

B. PRIMARY DATAInterview with:

Jeany Rose D. DudasMr. Jao RubadioBarangay Kagawad of Barangay MalitamBadjao living in the Bajao CommunityBatangas CityBatangas City

Mrs. Weng AlamaniBadjao living in the Bajao CommunityBatangas CityAccording to the interview, the community was been there for more than 30 years and the first Badjao group came from the part of Western Mindanao. They scattered from Mindanao to Luzon because of the spike of tourism, social unrest and fights/war that going on their past home land. Now the part of Batangas near barangay Malitam and wawa where the community lies is the new homeland of more than 700 population of Badjao in the Philippines.

According to Barangay Kagawad Jeany Dudas said, the land that the community of the Badjao is actually not part of Barangay Malitam anymore and its privately owned by the Department of Environment and Natural Resources. Although the land is not for the Badjao ownership, the government supports and let the Badjao to have their community of Badjao there and part of their community was financially supported before by the government.According to Mr. Jao Rubadio and Mrs. Weng Alamani, they have lived in the community ever since they were born and everyone of their tribe ably living in their community. They can live peacefully, eat three times a day and the children can go to school and have chance to be educated. For them it's enough that their children learn to read and write so some dont finish schooling and just help their parents fishing and selling pearls and handmade products in the market. Because of the Batangas bay they have a way of living, the only thing their people know as living, thats fishing and diving for pearls. Although they ably living in their community, financial is still a big problem for them, they cant afford to buy cloths, utensils, do restorations and materials for their homes, build more houses for increasing families, make their children finish schooling and other needs for them and for their community. On the other hand even in a subsistence living, the location and climate of the place is good for their community because of the bay they can do fishing and flood is not an issue on their community because of the high and very vast land.

These photos were taken by the researcher and they show the landscape, the houses of the Badjao and present conditions of their community. There are photos that were taken that show the behavior of the Badjaos in their community and way of their living.Figure 1: The first photo is the Barangay hall of Malitam and its were the researcher ask and interview Barangay Kagawad Jeany Dudas for the location of the Badjao community. The second photo is the only road to the Badjao community.

Figure 2: The rough road to the Badjao community The path is a long and rough road from barangay Malitam to the community of the Badjao. Car can go through the rough road so walking or riding a tricycle is the best way to travel Its a 15 to 20 minutes walk or 5 to 10 minutes ride by a tricycle from barangay Malitam.

Figure 3: The landscape in the location Bushes and trees like sampaloc (tamarind) and banana trees are abundant. The soil in the location looks good for planting and farming.

Figure 4: The Badjao Community Houses and boats will be the first to see on reaching the community of the Badjao. The community is just right beside the Batangas Bay.

Figure 5: Bankas - Source of their living One of the first thing you will see when you get on the community are the boats. The community has many small boats that they use for their fishing.

Figure 6: Poultry Some Badjao in the community has poultry animals like ducks and chicken.

Figure 7: Construction and building materials for their houses When building a house the Badjao help each other on constructing one house. A house is stilted by wooden post and columns. They use cogon roof, rattan for wall and bamboos for the flooring and construction of their huts/houses.

Figure 8: Kitchen The kitchen of their houses is just outside of their houses and messy. The kitchen is dangerous for their house. It may cause fire because of the materials of their house.

Figure 9: Different houses Some houses looks different and quite unlikely traditional for them. Some made their houses with fences, painted with colors and build without stilts which is unlikely to the Badjao traditional housing.

Figure 10: Transportation The community has a tricycle use for deliveries of goods and emergency transportation commonly when someone needs to go to hospital. Motorcycles are also use by some for transportation.

Figure 11: Water source They use water from the deepwell that they have in their community for cleaning and drinking but there are some also buy purified water for drinking. The water on the bay commonly used by the Badjao for washinh their cloths.

Figure 12: Store in the community There are two existing small store in the community.

Figure 13: The researcher interviewed The researcher interviewed two Badjao - Mr. Jao Rubadio and Mrs. Weng Alamani that owns the two stores in the community.

Figure 14: Big Family A single family in the community consists of 6 to 10 family members. They traditionally likely to have big family and believe that it richer to have a big family.

Figure 15: The often travel to the city and uses big bag that they carry on their shoulders.

Figure 16: On free time of the children they mostly play together. Some children practice their writing on their free time. The children also help their family on fishing or gathering the catch that they might sell on the market. There is part on the community where the children gather to sit and chat with each other and even the adults.

Figure 17: Mostly in time of needs the youth and the children go to the cities and venture to get and beg for money to other people. They enter jeepneys and play their self made drums as they beg money for the passengers.

Figure 18: The Malitam Elementary school is the closest school that the Badjao children goes to and its where they learn to read and write.

Cultural PracticesThe Badjao have been nomadic for most of their history. The people are traveling by boat from one island to another is search of a fishing harvest. Many Badjao are still practicing the same lifestyle up to this day, which explains why they are still commonly called the sea gypsies. Their livelihood depends on the sea, they use numerous methods of fishing like spear fishing, fish traps, hook and line, fish farms etc. They farm seaweeds, gather shells and so forth as their source of food or to sell/barter for other necessities such as clothing, materials for boat construction, mats, and fishing equipment. The Badjaos in the community same as traditional do fishing as their main source of food and livelihood. Without the water or the sea, they have no life and livelihood because they do not have any knowledge other that life on the sea.According to a legend, they came from the shores of Johore, Indonesia, where they had already been living in clusters of houseboats. There are other theories claims that the Bajaos were originally from the land-based Samal group but branched off into boat dwellers as a result of their occupation. Another theory claims the Badjaos were originally boat dwellers that eventually built stilt houses near fertile fishing grounds.The Badjao social and cultural development was influenced by the Muslim or Islam and the Spanish and American influence has been virtually nothing. This is due to two factors, first is that the Badjao lived in the territory of the Muslim Filipinos and second is they are itinerant travelers and do not settle very long on a single place.Traditional CultureTheir paintings and carvings are integral to their life cycle. In wedding ceremonies, the wedding beautician must be adept at applying the special makeup on the bride and groom. With a razor blade tied with thread to a split bamboo twig, the beautician shapes the brides eyebrows into a triangle and carves tiny bangs on her forehead. Lampblack is used to outline a rectangle on her forehead and is emphasized by a yellow ginger juice. Black dots are outlined horizontally above the eyebrows and/or beneath the eyes with the pointed end of a coconut midrib. Another beautician attends to the groom and his face is made up the same way.Figure 19: Traditional wedding and attire

The traditional attire of a Badjao is the patadjong. It has many uses. They are made large enough to fit any person and is worn by both men and women as a skirt or gown tucked at the chest level. It can serve as head cover, waistband, sash, blanket, hammock, shoulder bag, cradle, pouch, hood, or pillow. The womens sablay is a loosed sleeved blouse reaching down to the hips. A simpay (band) forms the front opening and extends to the back from a small collar. A womans typical accessories are jewelry and colored combs. The bracelet is the most popular ornament. Other pieces of jewelry are the pendant, earring, ring necklace, and anklet.

Badjao Traditional WeddingAlmost Filipino weddings have a traditional touch. The wedding ceremony is usually long and carefully prepared celebrations among the Filipino families. Just similar to any vibrant Filipino weddings, the Badjao wedding ceremony stayed the same, whole, memorable, as well as much-celebrated through the community. The couples are adorned with stunning jewelry. Several couples wear Chinese gold jewelry. Otherwise, they put on a pearl necklace, watches, and rings. They look similar to a Muslim royal couple. When couples were arranged to marry one another, both families began the preparations which include the wedding dance rituals. Planning and also the real celebration continue for 3 successive days along with singing as well as dancing. It is normal in Badjao wedding rituals that the family of the groom shoulders all of the fees. On the 1st day, panyam, a combination of rice, starch, sugar and oil are prepared as well as given to chosen elders. From 7 pm till midnight on the first 2 nights, the local community gathers for a dance. Merriment includes the singing of the Badjao love songs (Tenes), old as well as modern songs are accepted. During the 2 evenings of dancing, the couple is not allowed to see one another. They simply met after the ceremony. During the 3rd day, the members of the family visit the grooms residence to assist in the preparations of food and drinks. The food depends upon the budget of the grooms family. The wedding starts usually around 7am, a Badjaus sacred time. The couple wears their wedding outfits in their individual homes. The Badjao marriage rite is officiated by a religious leader called Imam. During the wedding ceremony, the Imam holds one tip of a large handkerchief while other end holds by the groom as they walk to the brides house. Based on study, as the hands are covered with a handkerchief, the toes of the Imam as well as the groom are spread near a little bowl with kamangyan or incense. The Imam next proceeds to pray on symbolic offerings of water and food. He whispers a saying on the glass of water and offers it to the groom. The glass is then handed to the covered bride to drink. Following the brief ceremony, the Imam starts another chant and go to the room in which the bride is concealed. Eventually, the cloth covering is removed. The Imam goes in accompanied by the groom along with his father. The grooms hand is placed on the brides forehead. Then, the couple moves in circular motion up to four times. A little girl comes along with the bride, while a little boy walks together with the groom. On the way, those who are waiting can greet the newly wed. Household things, like a huge wash basin, cooking items, pots, as well as pans are brought towards the community center, in which a stage is to establish with the couples name as background.Another important symbol is a big suitcase called maleta, which symbolizes a family of the couple. The couple performs the bridal dance as other people place peso bills between the brides finger as well as the groom,which take their turn for a dance. The 2 kids that help the couple will also dance and people likewise place peso bills in between their fingers. The cash collected will be used by the bride and groom in starting up their family. As a portion of their dowry, the men Badjao also exercise the offering of bride price, in which the grooms family provides an agreed amount of money to the family of the bride.The average age for Bajaus to get married is during puberty. If a Bajau reaches 30 years old and is still single, people notice her/him as ugly and financially incapable. In the tradition, lots of Bajau teenagers got married at the age of 16.

Badjao traditional Song and DanceThe Badjaos have five types of songs: the leleng, binoa, tenes, panulkin, and lugu. Except for the last two, the lyrics are improvised and sung to a traditional tune. The leleng is sung in most occasion. Anyone can sing the leleng. The binoa is similarly chanted as the leleng. The tenes-tenes is a ballad whose tune changes with the lyrics. It may be sung for any occasion and by anyone. The melody of a known tenes may be used for a different set of lyrics. Most tenes have a subject of courtship and love. The tenes is also a song addressed to the sharks. A woman sings the lugu at a wedding as the imam or panglima walks with the groom to the brides side. The lugus lyrics are verses from the Koran; it has a traditional and melancholy tune. The panulkin is sung only by the imam and has traditional tune and lyrics. It is sung during the vigil of the dead, from 7am to 1am. It is a way of keeping awake and of making the community aware that somebody has died.The Badjaos dance traditions are similar with the other ethnic groups of Sulu, particularly the tribes in Samal. The basic traditional dance movement is the igal or pangalay performed by the female. The dancers hair is preferably pulled back in a bun, although it may also be allowed to hang loose. Either a drum or a gabbang accompanies the dance.Their BeliefsMany Badjaos of the east coast retain thei seaborne lifestyle with remnants of traditional pre-Islamic beliefs. Traditional Badjao communities may have adukun or a shaman and may adhere to taboos concerning the treatment of the sea and other cultural aspects. An example of this is the offering of thanks to the Omboh Dilaut, the God of the Sea, whenever a particularly large catch is brought.Among the boat-dwellers in particular, community spirit mediums are consulted at least once a year for a public sance and nightly trance dancing. In times of epidemics, the mediums are also called upon to remove illness causing spirits from the community. They do this by setting a spirit boat adrift in the open sea beyond the village or anchorage.Belief when someone diedThe Badjao tradition in burying the deceased is still practiced until now. They usually bathe the deceased and wrap with a malong together with their personal belongings. Since thy live on boats, they go to adjacent land and bury the deceased. This is the reason why they are not used in farming and gardening because they believe that digging is for burying the dead.

TABLES AND GRAPHSTABLE 1. PROJECTED POPULATION BY SEX; ESTIMATED NUMBER OF HOUSEHOLD POPULATION

LOCATIONBOTH SEXESMALEFEMALEHOUSESHOUSEHOLD

EstimatedEstimatedEstimatedEstimatedEstimated

Badjao Community outside the boundary of barangay Malitam and Wawa7003503501006 10 members

The graph shows that the community has the highest population rate of adult with 38% of the total population, but the children of 37% combine with the youth with 21% of the total population will give 58% of the total population that shows more than the half of the population of the Badjao are the younger age. The senior citizen on the other hand has the lowest population rate of 4% of the total population and that shows that the Badjaos in the community doesnt live for long age.

TABLE 2. 10 YEAR AGE-SEX DISTRIBUTION

AGEESTIMATED

BOTH SEXESMALEFEMALE

T O T A L700350350

Under 11005050

1 - 101608080

11 - 201507575

21 - 30804040

31 - 40804040

41 - 50653332

51 - 60402020

61 - 701587

71 - 80734

81 and over312

AGE%Projected

0 - 2058.57%410

21 & over41.43%290

EducationThe Badjao lacks education because of their culture and tradition, financially and they are not used in schooling. They more focus on how they can eat for the rest of the day and just enjoy life as is. As they lack of education, employment seems impossible for them. Although there is a public school near their community, for them its enough that they learn how to read and write. Most of their children stop schooling as they learn to read and write and only few finish and graduate.

TABLE 3. EDUCATION RATE OF THE BADJAO CHILDREN IN MALITAM ELEMENTARY SCHOOL

CATEGORIESNUMBER OF STUDENTS ENROLLED

MALEFEMALE

Prep to Kinder(Malitam Elementary Shool)2124

Elementary Grade 1 5(Malitam Elementary Shool)3332

Total110

CASE STUDIESLOCAL CASE STUDY 01:Project: Literacy Promotion ProjectLocation: Sta. Cruz, Occidental MindoroSimilarity to the Project: Thus case study of Literacy Project for Mangyan is one of the major projects in Mindoro to help the Indigenous People when it comes to education. They establish literacy center to use for learning to educate the Mangyan people towards the education, and it include the construction of the facilities like office, library, staff house, workshop area, storage house, toilet and bathroom and drying facility.The project was started on January 2005 and ended in February 2008. The Indigenous Peoples, Mangyans, located in Mindoro Island are the beneficiaries of the project.The main activities include:1. Establishment of literacy centers and conduct of literacy classes2. Construction of facilities for Mangyan Human Development Center3. Conduct of vocational trainings4. Training of former scholars of 21st Century Association as Literacy Class Facilitators.After more than one year of project implementation, the construction of facilities for the Mangyan Human Development Center was completed in February 2006. At present, there are 22 Mangyan scholars of which 16 are in high school and 6 are in grade school. 7 volunteers who were also former scholars of 21st Century Association live in the center to help in the daily operation of the center.LOCAL CASE STUDY 02:Project: Water System Development for the indigenous People and Livelihood Development for the Badjao CommunitiesLocation: Siay, Zamboanga SibugaySimilarity to the Project: This case study of the Badjao in part of Mindanao have a similarly proposal where the Badjao will benefit to the project. The major program is to have a good access to water system in their community which is the basic need and the livelihood program to improve the condition of the source of income.The community Empowerment Program (CEO) featured the Water System Development for the Indigenous People and Livelihood development for the Badjao Communities which started last November 2004 and was completed in March 2006.The introduction of community level service facilities for the mainland indigenous communities is crucial in facilitating improved living condition of the Indigenous Peoples (IPs). Thus through the Water System Development for the Indigenous Peoples component, the communities was provided access to their most basic need, water, which will allow them to survive and improve agricultural production for their immediate subsistence needs. It is also expected that ready access to potable water resources will lessen the incidence of water-borne diseases and improve the hygiene and sanitation condition of the community.The spring water systems were installed in the Indigenous Peoples (IPs) communities. On the other hand, there is the situation of the marginalized Badjao population in the island province of Sulu. It said that the Badjaos are often discriminated because of their lack of access to resources. The allegation that the Badjaos are being harassed and maltreated by a tribe of higher status is also a perennial problem. In the Livelihood Development for the Badjao Communities component, it is expected that organizing the Badjaos around the issue of coastal resource management would lead to improved livelihood condition for the Badjaos and promote peace and understanding among the tribes in conflict.The Project activities were:1. Identify and train Badjao community organizers and leaders.2. Conduct participatory research, resource inventory mapping and assessment.3. Conduct livelihood trainings.4. Conduct capacity building training on cooperative formation.5. Construct community drying facilities.6. Form fishing groups in each of the Badjao communities for the protection of Badjao fishermen from harassment and physical harm. The livelihood trainings included seaweed farming technology, nonj-destructive fishing processing, fish cage technology and mat weaving.

FOREIGN CASE STUDY:Project: Restoring Livelihood in Post-Conflict CommunitiesLocation: Sri, LankaSimilarity to the Project: The Community Livelihoods project was designed to provide income generation opportunities for vulnerable people, including victims of the conflict, Communities have established revolving funds and 1,565 youth received skills development training and are now employed, Livelihood.The Long-lasting armed conflict in Sri Lanka that ended in May 2009 destroyed assets, possessions and livelihoods of the people. Most aspects of life suffered - people were displaced, institution schemes were damaged. The country faces the enormous and deeply complex challenges of reconstructing damaged or destroyed physical infrastructure while making progress on social reconciliation and building a political consensus. The greatest immediate challenge is the situation of those families who have been displaced. The Northern Province was the worst affected area, especially during the final six months of the armed conflict, when an estimated 270,000 individuals fled the war zone and became Internally Displaced Persons (IDPs) in all districts of the Province.The Government of Sri Lanka policy is to bring the conflict-affected population back to productive life by providing basic amenities in order to help the people to live with dignity and to create a physically, economically and socially sustainable environment for their reintegration. The Community Livelihoods project provides income generation opportunities for vulnerable people, including victims of the conflict to restore normality to their lives and encourage social and economic integration. The project covers the Northern and Eastern provinces as well as adjoining districts and is assisting more than 200,000 families in over 1,000 villages.

Result: Approximately 200,000 families that have benefited so far from the program have seen their incomes increases by up to 50 percent. Communities invested in income generation activities within the village economy on crop agriculture, livestock, fisheries, self-employment and microenterprises. Another $10,000 was provided for livelihood support activities for marginalized groups such as elderly, women headed households and youth. Approximately 1,568 youth received skills development training provided by a community skill development fund and employment.

SUMMARY AND RECOMMENDATIONSThe Badjao community in the barangay of Malitam II and Wawa, Batangas City is a very poor and undeveloped community. They have poor hygiene, poor water source, unmanaged solid waste and degraded natural resources, unimproved bridge, and lack of source of electricity, poverty and illiteracy. Because the community does not have stable source of income other than fishing, the Badjaos in the community cant manage to have a satisfying life and ability to solve their community problems like sanitary issues, poorly utilize and constructed houses planning, and they cant develop and preserve their ethnic community. The community needs proper planning and development, proper sanitary and water resource and provides better access to the city. Their houses must be build in their traditional way and avoid unwanted structures that would affect their identity and also to preserve their heritage as an ethnic tribal group.

C. RESEARCH TOPIC1. VERNACULAR ARCHITECTUREVernacular architecture around the world is impressively rich with ingenious techniques early dwellers used to protect themselves from the diverse weather conditions they were subject to. It reveals the combination of local climate conditions, locally available materials, simple construction techniques, living style, traditions and socioeconomic conditions of the region. The Vernacular buildings are human constructs that are the results of relationships among ecological, economic, material, and social factors. Due to the fact that vernacular architecture has evolved through trial and error methods, vernacular buildings and site planning depend on substantially experience, surrounding conditions, and local materials such as adobe, stone and timber (Glassie, 2000). Specifically, vernacular architecture is taken attention in terms of its continuity. Thus, it can be seen as the essence of sustainability with its inherent characteristics. Moreover, vernacular settlements are often considered as the predecessors of sustainable built environments (Bezemer, 2008).Influences on the VernacularVernacular architecture is influenced by a great range of different aspects of human behavior and environment, leading to differing building forms for almost every different context; even neighboring villages may have subtly different approaches to the construction and use of their dwellings, even if they at first appear the same. Despite these variations, every building is subject to the same laws of physics, and hence will demonstrate significant similarities instructural forms. (Glassie, 2000)ClimateOne of the most significant influences on vernacular architecture is the macro climate of the area in which the building is constructed. Buildings in cold climates invariably have high thermal mass or significant amounts of insulation. They are usually sealed in order to prevent heat loss, and openings such as windows tend to be small or non-existent. Buildings in warm climates, by contrast, tend to be constructed of lighter materials and to allow significant cross-ventilation through openings in the fabric of the building.Buildings take different forms depending on precipitation levels in the region leading to dwellings on stilts in many regions with frequent flooding or rainy monsoon seasons. Flat roofs are rare in areas with high levels of precipitation. Similarly, areas with high winds will lead to specialized buildings able to cope with them, and buildings will be oriented to present minimal area to the direction of prevailing windsThe Tropical ClimateThe main stresses of this climate are high humidity levels, temperatures and solar radiation. Humidity reduces cooling via evaporation as the air is already saturated, so by ventilating a space, the saturated air is removed, increasing the rate of evaporation and convection that dissipates heat from the body, building structure and fabric. Solar shading is also an efficient means of keeping cool however, due to the limited nature of this assignment; ventilation is the focus of this study. (Bezemer, 2008)Untutored builders of the vernacular had an admirable talent for suiting buildings to their environment. An extensive knowledge of the climate and ability to modify their buildings meant various ventilation techniques for cooling and reducing solar gains were incorporated into building designs. (Bezemer, 2008)Tropical vernacular homes were located in areas of dense vegetation with overhanging trees that could shade the building whilst creating a cooler microclimate. They were orientated towards prevailing winds to optimize cross ventilation; in the instance of Micronesia, homes faced towards the ocean to maximize sea breezes. (Bezemer, 2008)

Nomadic DwellingsThere are many cultures around the world which include some aspect of nomadic life, and they have all developed vernacular solutions for the need for shelter. These all include appropriate responses to climate and customs of their inhabitants, including practicalities of simple construction such ashuts, and if necessary, transport.Many nomadic people use materials common in the local environment to construct temporary dwellings. Other cultures reuse materials, transporting them with them as they move. Examples of this are the Badjao tribe, who uses local trees like bamboos to make their houses. Notable in each case is the significant impact of the availability of materials and the availability of pack animals or other forms of transport on the ultimate form of the shelters. All the shelters are adapted to suit the local climate.The type of structure and materials used for a dwelling vary depending on how permanent it is. Frequently moved nomadic structures will be lightweight and simple, more permanent ones will be less so. When people settle somewhere permanently, the architecture of their dwellings will change to reflect that.

MaterialsIn all instances local materials were used, what was closest to hand and readily available. This was typically timer and palms. Timber, a lightweight material was generally used for walls and floors and thatch was used on the roof, both providing good insulation from solar gains being materials of a low thermal capacity. In the instance of the Mbure, a type of vernacular specific to Pacific, walls were made from woven reed and could be rolled down when privacy was required without blocking ventilation. In most instances, materials and forms have been adapted over the years because of external influences migration, invasion etc. Timber walls were replaced with concrete and wooden shutters became glass or single hung windows; however these adaptations do not necessarily denote beneficial developments, particularly regarding ventilation. (Bezemer, 2008)The local environment and the construction materials it can provide in many aspect of vernacular architecture Areas rich in trees will develop a wooden vernacular, while areas without much wood may use mud or stone. The indigenous people in the Philippines are commonly use bamboo, as it both plentiful and versatile. Vernacular is almost sustainable, and will not exhaust the local resources.Bamboo are the fastest growing plants in the world, notable economic and cultural significance being used for building materials, as a food source, and as a versatile raw product.

Imperata cylindrica also known as Cogon grass is often used for a thatched roof in most of the vernacular homes around the Philippines and throughout south-east Asia.

Rattan is one of the Philippines most important non timber forest products. Rattan belongs to large subfamily of the climbing palms which grows throughout the country. Mainly because of the strength, lightness, versatility, and pliability of its stems, rattan is widely used by furniture and handicraft industries making it an export winner for the country.2. COMMUNITY DEVELOPMENTCommunityCommunity is constituted when residents in a specific geographic place are mobilized to act on locality oriented collective interests. It has a multitude of meanings from a geographically bounded physical place with people living together and meeting their livelihood and social interaction needs to groups of people whose interaction is based not on physical proximity but on common interests. It is geographically defined place where people interact with each other and have psychological ties with each other and the place in which they live. (Robinson J. & Green G. P., 2011)DevelopmentDevelopment has several meanings, including modernization, urbanization, industrialization, social or political transformation, technological improvement, and economic growth. Implicit all of these is the idea that development involves change directed toward some particular social or economic goal. (Robinson J. & Green G. P., 2011)Community development can be defined as networks of actors engaged in activities through associations in a place. It is a social process involving residents in activities designed to improve their quality of life. A group of people in a locality initiating a social action process to change their economic, social, cultural and/or environmental situation. It is a planned change. It is planned intervention to stimulate social change for the explicit purpose of the betterment of the people and so development is ultimately a normative activity based on someones vision of what might be or ought to be. This definition asserts that the planned change is the basis for progress or an enhanced quality of life and that there is some agreement on what meant by an enhanced quality of life, who decides this, and how it is achieved. (Robinson J. & Green G. P., 2011)Underlying the diversity of definitions are contrasting frameworks for understanding the meaning of community development and its practice. These are community development: As a process such as technical assistance, self-help, or conflict approaches. As a program of specified activities such as housing construction, adoption of agricultural innovations, or implemention of recreational programs. As an outcome such as more employment, housing, access to health care, or civic engagement. As an ideology of action to restructure the social, normative and economic order for desired ends.Community development must be the most abused form of development over the decades. It was used to placate unsatisfied people, get development done in cheap way, soften up the people before the governments bulldozers moved in, indoctrinate people to get their blessing for programmers that had very little benefits for them, and westernize especially women to demonstrate that they too subscribe to the wholesome life. (Swanepoel, 2006)Core Approaches to Community Development (Robinson J. & Green G. P., 2011)Technical assistanceA technical assistance approach focuses on the use of technical knowledge such as agricultural, health, education, and industrial to design and implement a targeted program of change. In this approach, a technical expert performs a needs assessment of a community situation and designs a focused intervention project. Typically, these are hard projects such as the building of a bridge or industrial park, the adoption of ordinances, or the introduction of new or enhanced services. Technical assistance is a typical approach of governments, public agencies, and it also has dominated international development efforts for decades.Self-helpSelf-help approaches emphasize people in a community coming together and learning how to address their problems as they define them so as to improve their own situation. Typically, the self-help approach engages professionals and businesspersons in the community to become more active in their community through projects that address their interests and concerns. In this approach, the community development practitioner provides information as requested and facilitates the development of skills and knowledge in local people so that they can define alternatives and act in their own interests. This approach is more typical of community or regional development agencies, some foundations, and the Cooperative Extension Service.Conflict Conflict approaches also emphasize local people working together to identify their own needs, nurture their own leadership skills and knowledge, and organize their own action strategies. The practitioners using a conflict approach assume that the primary challenges facing those with whom they work are their poverty and powerlessness. So this approach assumes that addressing the issues or needs of clients will inevitably lead to confrontation with those who have more wealth or power. The community development practitioner, then, is an organizer who helps people discovers that they have power. Community organizers can determine if the amount of power in a community is to one sided and use different methods such as protests or boycotts to shift the power to be more equal.3. SUSTAINABLE ECONOMIC TOURISMTourism in communities is not simply a case of whether to encourage visitors or not, but also what type of visitors and what type of tourism the community decides it wants and needs. As tourism relies on visiting places and people, it cannot exist outside a community. Both tourism and the communities it is in must be viewed simultaneously and any change to one will affect the other. (Beeton, 2006)Community tourism has been variously described as: Tourism in which local residents are active participants as land-managers/users, entrepreneurs, employees, decision-makers and conservators. An industry which uses the community as a resource, sells it as a product and, in the process, affects the lives of everyone. Community tourism shifts the focus away from the tourism and their experience to the host community and their experience.Tourism does more than simply gaze upon communities. It can assist in the development of communities in terms of their economic, social and environmental wellbeing; while at the same time can have opposite effect. Tourism is a major agent of change, and while it is often promoted by those with positive perspective as a force for positive contributions to society, economy and natural environment, such change can arrive unnoticed. Tourism is more complex than many people believe it to be. It intricately woven into a communitys regular activities, as locals often utilize tourist facilities, while visitors also utilize locals facilities. In addition, the growing interest in many tourists for experiential encounters can result in loss of privacy otr the commoditization of the community. (Beeton, 2006)Environmental and economic issues come into play in many ways in communities, depending on numerous social as wall as economic variables. A focus on the environmental by tourists can encourage its conservation and constructive management, where as too many visitors run the risk of loving it to death. (Beeton, 2006)

REFERENCES:Beeton, S. (2006). Community Development through Tourism. Australia: Landlinks Press.Bezemer, V. (2008). Vernacular Architecture in the Tropics. New York: Princeton Architectural Press.Correia M., Carlos G. & Rocha S. (2013). Vernacular Heritage and Earthen Architecture: Contribution for Sustainable Development. London: CRC Press.Glassie, H. (2000). Vernacular Architecture (Material Culture). New York: Indiana University Press.Robinson J. & Green G. P. (2011). Introduction to Community Development: Theory, Practice, and Service-Learning. United States of America: SAGE Publications, Inc.Swanepoel, S. (2006). Community Development: Breaking the Cycle of Poverty. Lansdowne: Formeset Printers Cape.

CHAPTER III: ANALYSIS AND INTERPRETATION OF DATAINTRODUCTIONThis chapter discusses the comprehensive analysis and interpretation of the data and information that had been gathered in the previous chapters. The chapter presents the summarization of findings, identification of findings, identification of ideas and formulation of solutions that are essential to the study. This will also come up with the recommendations upon careful analysis of the community and design proposals necessary for the design and planning suitable for the needs of the people within the community.This chapter will determine and justify the site and its location. This will have great impact on how the study will be applied and what factors are needed to identify that may hinder the development of the study. For this study, the problems of the Badjaos will be stated and provide solutions to give a suitable place for a tribal community to live in wherein they can still practice their culture and adapt with the neighboring surround