BIBLIOGRAPHY KILBAS, JOVALYN P. MAY,...
BIBLIOGRAPHY
KILBAS, JOVALYN P. MAY, 2008. Stereotypes of the Ilocanos, Ibanags, and
Malauegs on the Isnegs of Conner, Apayao.
Adviser: Marife D. Carpio, BSc
ABSTRACT
The study was conducted to describe the perception of other ethnic groups toward
Isnegs of Conner, Apayao.
Specifically, it aimed to determine the following: socio-demographic
characteristics of the Ilocano, Ibanag, and Malaueg respondents; communication
exposure profile of the respondents; different stereotypes of Ilocanos, Ibanags, and
Malauegs on Isnegs as to the courtship and wedding traditions, child rearing, kinship and
relationship with other people, death traditions, food and drink preferences, clothing and
ornaments, and production and livelihood. Further, it aimed to identify the bases of the
different stereotypes; determine the socio-demographic profile of the Isneg respondents;
and determine the response of the Isnegs to the stereotypes.
The researcher used interview schedule to gather the different stereotypes on
Isnegs as perceived by the Malaueg, Ilocano, and Ibanag. After collating the different
stereotypes, these were presented to the Isnegs through a survey questionnaire to get their
response and level of agreement.
Using descriptive statistics to interpret the data, it was found that most of the
stereotypes perceived by the Ilocanos, Malauegs and Ibanags are considered negative and
are strongly disagreed upon by the Isnegs.
It is then therefore important that educational means regarding culture should be
observed to avoid the tendencies of stereotyping; negative stereotypes must be minimized
or avoided as much as possible. Further, similar studies should be carried out in other
communities to widen the understanding on stereotypes and their effect to the
development of the community. Lastly, follow-up research should be conducted
concerning the effects of stereotypes in information dissemination or the communication
practices in the locality.
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TABLE OF CONTENTS
Page
Bibliography……………………………………………………………………….... i
Abstract …………………………………………………………………………….
i
Table of Contents …………………………………………………………………...
iii
INTRODUCTION
Rationale…………………………………………………………………….. 1
Statement of the Problem ……………………………………………………
3
Objectives of the Study ……………………………………………………...
4
Importance of the Study ……………………………………………………..
5
Scope and Limitation ………………………………………………………..
5
REVIEW OF LITERATURE
The Isneg Tribe………………………………………………………………
6
The Ibanag and Malueg Tribe ……………………………………………….
7
The Ilocano Tribe ……………………………………………………………
7
Perceptions
………………………………………………………………….. 8
Culture
……………………………………………………………………….
8
Social Relationship …………………………………………………………..
9
Formation of Cultural Discrimination ……………………………………….
10
METHODOLOGY
Locale and Time of the Study ……………………………………………….
13
iii
Respondents of the Study ……………………………………………………
13
Data Collection ………………………………………………………………
15
Data Gathered ………………………………………………………………..
15
Data Analysis ………………………………………………………………..
15
RESULTS AND DISCUSSION
Socio-demographic Profile of the Respondents ……………………………..
16
Communication
Exposure Profile of
the Respondents ……………………………………………………………...
18
Stereotypes Against the Isnegs and the Bases
for These Stereotypes as Perceived by the
Ilocanos, Ibanags, and Malauegs …………………………………………….
18
Socio-demographic Profile of the Isnegs ……………………………………
24
Level of Agreement of the Isnegs …………………………………………...
26
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary
…………………………………………………………………….
30
Conclusions
………………………………………………………………….
31
Recommendations
…………………………………………………………...
31
LITERATURE CITED ……………………………………………………………...
33
APPENDICES
Appendix A ………………………………………………………………….
35
Appendix B ………………………………………………………………….
37
Appendix C ………………………………………………………………….
39
iv
INTRODUCTION
Rationale
Stereotypes are defined as generalized beliefs that associate whole groups of
people with particular traits. It is an oversimplified standardized image of a person or
group (Encarta Encyclopedia, 2006).
According to Pennington (1986) stereotypes distort reality since the over
estimation between groups and under estimations within groups bear little relation to the
truth.
Furthermore, Bertrand (1967) as cited by Tidang (2005) stated that different
beliefs with regard to government, economic practices, family life and education have all
serve to trigger culture conflict.
Thus, in 1998, Baguio Mayor Labo received a lot of negative feedbacks and
threats to his post when he perceived Igorots as traitors and unworthy of respect.
In 2002, Art Bell, a radio talk show host in Nevada, stereotyped Filipinos as
“trashy” people through his open e-mail. He stated that nothing good will ever happen.
Since open e-mails can be browsed by billions of people connected to Internet, chances
are that his downgrading statements can produce negative perceptions from people not
familiar with the Philippine culture.
Apart from the stereotypes received from foreign nationals, stereotypes among
Filipinos are also very much existing.
Mac Donald (2004) explained that when different peoples come to live together,
some assume a dominant position and the others are relegated to a subordinate status.
2
Consequently, stereotyping does not only come with citizenships but with ethnic
affiliations also.
In Luzon alone, many stereotyped the term Igorot. Neighboring regions call
Igorots as “native”, their notion of native as uncivilized is contrary to the standard
definition of the word native, which is the “original inhabitants of a place” (Webster’s
Dictionary).
Isneg is a tribe living in Luzon specifically at Conner, Apayao. Wilson (1947)
described them kind, hospitable and generous. They are highly aesthetic in temperament,
self-reliant, and honest. They are further described as courageous and freedom-loving.
Apayao is among the earliest areas penetrated by the Spaniards in the Cordilleras,
but the region remained largely outside Spanish control until late in the 19th century
(Villarin, 2007).
There have been a lot of stereotypes on the Isnegs. Ilocanos, Ibanags and
Maluaegs are among the non-Cordilleran ethnic groups who somehow stereotyped
Isnegs. These tribes migrated to Conner, Apayao and have been living with the Isnegs
ever since. However, even if they are in the same geographical area, stereotyping is still
evident.
Jan and Martha Kubik (2000) explained that while complete eradication of
stereotypes from our thinking is perhaps impossible, it is imperative that we understand
their- often unintended yet devastating- consequences. They further believed that it is
easier to apply a ready-made image or description of some group of people than to invest
time and energy into finding more information about who they really are.
Further, stereotyping may serve as a barrier to effective communication because
of the pre-set ideas which might still be unproven.
3
Stereotyping can be perceived as faulty logic on either the part of the sender or
the receiver. Grouping persons under one label without making exception to their
individuality and uniqueness could negatively affect relationships and interactions.
Stereotyping in a way has affected the relationship among ethnic groups. It is
because of these premises that it becomes necessary to study the stereotypes of one ethnic
group to another, and so with the origin of these stereotypes to understand their context
better. Knowing and understanding them could provide a basis for future actions,
especially on forging partnerships and relationships between and among groups.
Statement of the Problem
There were several studies about the Isnegs of Apayao. However, these do not
concentrate on the perceptions of other tribes toward Isnegs. Undesirable perceptions are
changed through education and/or familiarization. Thus, there is a need to answer the
following questions:
1. What is the socio-demographic characteristic of the Ilocano, Ibanag, and
Malaueg respondents?
2. What is the communication exposure profile of the respondents?
3. What are the different stereotypes of Ilocanos, Ibanags, and Malauegs on
Isnegs as to the following categories:
• Courtship
• Wedding traditions/marriage customs
• Child rearing
• Kinship and relationship with other people
• Death traditions
4
• Food and drink preferences
• Clothing and ornaments
• Production and livelihood
4. What are the bases of the different stereotypes?
5. What is the socio-demographic profile of the Isneg respondents;
6. What is the response of the Isnegs to the stereotypes?
Objectives of the Study
In general, the study aimed to describe the perception of other ethnic groups
toward Isnegs of Conner, Apayao.
Specifically, it aimed to:
1. determine the socio-demographic characteristics of the Ilocano, Ibanag, and
Malaueg respondents;
2. determine the communication exposure profile of the respondents;
3. determine the different stereotypes of Ilocanos, Ibanags, and Malauegs on Isnegs
as to the following categories:
• Courtship
• Wedding traditions/marriage customs
• Child rearing
• Kinship and relationship with other people
• Death traditions
• Food and drink preferences
• Clothing and ornaments
5
• Production and livelihood
4. identify the bases of the different stereotypes;
5. determine the socio-demographic profile of the Isneg respondents; and
6. determine the response of the Isnegs to the stereotypes.
Importance of the Study
The study of the perceptions of the Ilocanos, Ibanags and Malauegs toward Isnegs
will help people figure out the current status of Ilocano-Isneg, Ibanag-Isneg, Malaueg-
Isneg relationship.
Communication-wise, the study can serve as reference for communicators who
aim at developing IEC materials related to the study. It can be a basis for students and
researchers who want to learn more about Isnegs.
This can also serve as advocacy material in promoting cross-cultural
understanding and unity among Filipinos.
Scope and Limitations
The study focused mainly on the perceptions of Ilocano, Ibanag, and Malaueg
people towards Isnegs of Conner, Apayao. The study did not cover other ethnic groups
residing at the said place.
The respondents were composed of 12 individual from each tribal group.
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REVIEW OF LITERATURE
The Isneg Tribe
The Isneg tribe (also known as Isnag and Apayao) is a tribe living in Luzon
specifically in Apayao province. (Answers Corporation, 2006).
They are distinguished from other Cordillerans by the fine construction of their
houses, resembling that of the lowland Filipinos, and they are particularly conspicuous
about cleanliness. Their houses are airy and bigger, and they do everything to decorate it
the best way they can (Mallat, 2006).
In one early account, Isneg were described as of slender and graceful stature with
manners that were kindly, hospitable, and generous, possessed with the spirit of self-
reliance and courage, and clearly artistic in their temperament (Villarin, n.d.)
The Isnegs compose the majority ethnic group in the municipalities of Kabugao,
Calanasan, Conner, Pudtol, Luna, Flora, and Santa Marcela. The majority of Isnegs
inhabit the waterways of the Apayao-Abulug River. They were the last ethnic group to be
among the peoples of Cordillera region to be conqured by the American colonialist
(Anonymous, n.d.).
Also, the Isneg tribe remained largely outside the Spanish control until late in the
1800s even if Apayao was among the earliest areas penetrated by the Spaniards in the
Cordillera. It was in 1891 when the Spanish authorities establish the comandancias of
Apayao but failed to bring total control and they only maintained a loose hold over the
area (Wikipedia.org, 2007).
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The Ibanag and Malaueg Tribe
The Malauegs are the ethno linguistic group found mainly in Rizal, Cagayan.
They are dark in complexion, of medium height and with big body built. As a people,
they are quiet, humble, modest, and loyal. They derive their income mainly from
agriculture and fishing. They still practice the old customs in their way of courtship
marriage. The Malauegs are monogamous. Dowry giving is observed. If the courtship
becomes serious enough to give marriage a thought, they call this saripit. With respect to
dowry, it has to be valuable enough to the parents of the woman (National Commission
on Indigenous People, 2006).
On the other hand, Caldez (2005) reported that the Ibanags of Cagayan are among
the most ardent followers of the Catholic faith. Some of them, however, observe Lenten
rituals and activities that others may find bordering between deep faith and fanaticism in
the crucified Christ.
The Ilocano Tribe
Akin to the Ibanags, the Ilocanos are the inhabitants of the lowlands and coastal
areas of northern Luzon. Throughout the centuries of the Spanish colonial era up to the
present, the Ilocano were noted for their tendency to migrate (CCP Encyclopedia, n.d.).
In addition, Carl Rubino (1998) affirmed that the original Ilocano homeland is in
Northwest Luzon (the provinces of Ilocos Norte, Ilocos Sur, Abra, and La Union), but
Ilocanos have populated many regions of the Philippines, and in many cases they
predominate over the native ethnic group of the new lands to which they migrate. Such is
the case in the provinces of Nueva Ecija, Pangasinan, Tarlac, and Benguet. There are also
8
sizable communities of Ilocanos throughout the United States, most notably in Hawaii
and California where the language is taught in certain schools
Perceptions
World Book Encyclopedia (n.d.) defined perception as the process by which we
observe and find meaning in the objects, events, and other people around us. It involves
an active process of “working on” sensory data to produce objects and events. This
“work” involves many physical and psychological factors. The important psychological
factors that influence perceptions include our emotions, needs, expectations, and learning.
Culture
The possession of culture distinguishes human beings from lower forms of
animals.
Tylor (1871) defined culture as a complex whole that includes knowledge, belief,
art, law, morals, customs, and any other capabilities and habits acquired by people as
members of society.
Similarly, Mc Donald et al. (1994) stated that culture is made up of many
elements, which are interrelated with each other and unified into a whole in order for all
its aspects to function effectively. Its major elements are knowledge, social norms,
beliefs, values and material things. It is transmitted from one generation to another
through language.
Rogelio et al. (2005) said that culture is transmitted within a social group to
succeeding generations by imitations, instructions, and example. It is not biological and
has nothing to do with instinct. As members of a social group, people acquire integrated
9
sets of behavioral patterns, environmental perceptions, and knowledge of existing
technologies.
Panopio (1989) believed that culture plays an important role in shaping and
molding one’s way of life. Eating habits, attitudes towards food, even taste, are culturally
defined. Definitions of appropriate behavior are culturally agreed, and these differ from
one group to another. Each society chooses the ways and means of behaving from a broad
range of possibilities, which make up the community’s way of life. The behavior of
people can thus be understood in terms of their culture.
It must be noted that culture is subject to change. It may occur as a result of
discoveries, inventions, and cultural borrowing. The acceptance of change depends on the
exposure of the members of society to new ideas and ways through diffusion. (Panopio,
1989).
Moreover, it enables people to adjust to their physical and social environment. It
also enables the members of society to develop ways of coping with the exigencies of
nature as well as ways of harnessing their environment. However, the levels of
participation of the members of a culture vary, depending on age, sex, occupation, or the
demands of culture (Panopio, 1989).
Social Relationship
In a given society, it is observed that every part of it is continuous social
relationship or interaction. Mac Donald (1994) stated that social interaction is a vital
principle of society and no social life is possible without it. What affects and govern the
social relationships are codes, norms, or standards.
10
Mac Donald (1994) further explained that the members of society are in constant
social exchange and social relationship. The types of social relationships are competition,
conflict, differentiation and cooperation.
Competition, as explained by Calugan (n.d.), is the process of seeking to
monopolize a reward by surpassing all rivals. It is therefore a form of opposition or
struggle. The aim is to surpass the opponent in achieving the goal. Mac Donald cites that
when the struggles for goal become violent, in the attempt to neutralize hurt, or do away
with the opponent, it becomes conflict. War is the worst form of conflict. Cooperation is
the reverse of conflict when parties cooperate; they join forces, efforts, and talents to
achieve their goal. Differentiation is related to the division of labor in society.
Formation of Cultural Discrimination
Eckert (2006) states that stereotypes are fixed impressions, exaggerated or
preconceived ideas about particular social groups, usually based solely on physical
appearance.
It is an undesirable belief that can be changed through education and/or
familiarization.
There are also positive stereotypes and Tidang (2005) recommended in her
research that positive stereotypes must be maintained between the Ibaloi and Kankana-ey
respondents. However, Eckert (2006) believed that even positive stereotypes are harmful
to those they target. Just like negative stereotypes, it results in negative self-image, stress,
mental illness, pressure to conform, and ineffective intercultural interactions.
Racial stereotypes are exaggerated or oversimplified characterizations of
appearances, personality and behavior of a group of people. Some cases of group
11
mistreated are based primarily on cultural differences but also involve prejudice based on
racial stereotypes (Calvalli-Sforza, 2005).
The human tendency to form stereotypes is one cause of prejudice and racism.
Prejudice is the preconceived attitudes or opinions either favorable or unfavorable about
other people (Anonymous, n.d.).
One form of prejudice is racism. It is based on perceived physical difference and
usually refers to unfavorable or hostile attitude toward people perceived to belong to
another race. It usually results in a belief in the superiority of one’s own race (Calvalli-
Sforza, 2005).
Mc Donald et al., (1994) stated that when different peoples come to live together,
some assume a dominant position and the others are relegated to a subordinate status.
The attitude that one’s culture is best or better than the other is called
ethnocentrism. Ethnocentrism contributes to the integrity of culture because it affirms
people’s shared beliefs and values in the face of other, often contradictory, beliefs and
values held by people of other cultural backgrounds (Calugan, n.d.) If carried to
extremes, it is very harmful since it may cause prejudice, automatic rejection of ideas
from other cultures and even persecution of other groups (World Book Encyclopedia,
2005).
The feeling of ethnocentrism is a matter of training and socialization. It is visible
among people who spent most of their lives in their own place and have little contact with
their people of different culture (Mc Donald et al., 1994).
It is observed that human sufferings are due mainly from racial discriminations.
Calugan (2005) cites the World War II situation, wherein German Nazis
imprisoned about seven to eight million people, mostly European Jews. By 1945, they
12
murdered about six million of inmates by firing squads, starvations, or experiments
carried out by German doctors and scientist.
Also, in South Africa in the 20th century, a system of enforced racial segregation
known as apartheid caused blacks and so-called coloured people to suffer severe
mistreatment, violence, and even death of a ruling white population (Cavalli-Sforza,
2005).
13
METHODOLOGY
Locale and Time of the Study
The study was conducted at the Municipality of Conner, a third class municipality
in the province of Apayao, Philippines. It is considered as the most populated area among
the seven municipalities of the said province with a total population of 20, 420 people.
Moreover, it has a total area of 91,384.24 hectare (as of 2006 Cadastral Survey)
composing of 21 barangays namely Allangingan, Buluan, Caglayan, Calafug, Cupis,
Daga, Guinamgamman, Karikitan, Katablangan, Malama, Manag, Nabuangan, Paddaoan,
Puguin, Ripang, Sacpil, Talifugo, Banban,Guinaang, Ili, and Mawegui. The place is
populated with different tribal groups-the Ilocanos, Ibanags, Malauegs and Isnegs.
Respondents of the Study
There were 12 respondents each from the Ilocano, Ibanag, and Malueg tribes who
are migrants of Conner, Apayao. The 12 respondents were further divided into two
groups: six adults (3 males, 3 females) and six minors aged 13-17 (3 males, 3 females).
The equal representation of sexuality is necessary to get the different perception of male
and female towards their counterpart.
The communication exposure profile and educational attainment of the
respondents were also taken into account given that these factors affect the acceptance or
misconceptions of other’s culture.
14
Figure 1. Map of Apayao Province showing the locale of the study
15
Moreover, individual variations were attributed to environmental influences like
poor home background, lack of nutrition, low economic status, and low cultural level.
This affects the readiness of an individual to learn (Henry, 1998).
Data Collection
The researcher used the interview schedule. The researcher guided the
respondents in answering. The English version of the interview schedule was translated
to the lingua franca of the tribe.
Survey on the level of agreement was conducted to corroborate the validity of the
Ilocano, Ibanag and Malaueg tribe’s perceptions toward the Isnegs.
Data Gathered
The data gathered include the socio-demographic and communication exposure
profile of the respondents, and the different stereotypes of the Ilocano, Ibanag, and
Malaueg tribes about the Isnegs of Conner, Apayao. The level of agreement of the Isnegs
to these stereotypes was also gathered.
Data Analysis
The data gathered were consolidated, tabulated and analyzed using frequency
counts, averages, and percentages (descriptive statistics).
16
RESULTS AND DISCUSSION
Socio-demographic Profile of the Respondents
The
characteristics
of the Malaueg, Ilocano, and Ibanag respondents are presented
in Table 1. Half of the Malaueg, Ilocano, and Ibanag respondents were under the age
bracket 13-19.
The age of the respondents was considered since it may affect their
perception/knowledge on the culture of the other tribe.
There was an equal number of female and male respondents. This is in
consonance with Tidang’s (2005) study that males could stereotype female and vice versa
regardless of cultural affiliation.
Through education, undesirable perceptions are changed. Thus, the educational
attainment of the respondents was considered in the study.
The table presents that almost all of the respondents had formal education. Eight
(66.66%) Malaueg, five (41.66%) Ibanag and six (50%) Ilocano respondents reached at
least college education. Among all of the respondents, only two got as far as the
elementary level.
As to the respondents’ occupation, 33.3% of the Malaueg respondents were
government employees (DAR, barangay health workers), 8.3% from the Ilocano tribe and
25% from the Ibanag tribe. Half of the respondents were minors. Further, 58.3% of the
Malaueg, and 50% of the Ilocano and Ibanag respondents were currently studying when
this study was conducted.
17
Table 1. Socio-demographic profile of the Malaueg, Ilocano, and Ibanag respondents
CHARACTERISTIC
MALAUEG
ILOCANO IBANAG
N=12 %
N=12 % N=12 %
Age bracket
13-19
6 50
6 50
6 50
20-26
1
8
3 25
1 8.3
27-33
2 1
2 17
2 16.7
34-40
1 8
1 8
- -
41-47
2
17
- -
1 8.3
48-54
- -
- -
2 16.7
Sex
Female
6 50
6 50 6 50
Male
6 50
6 50 6 50
Educational Attainment
Elementary Level/ Graduate
1
8.33
- -
1 8.33
High School Level/ Graduate
2 16.66 7 58.33 5 41.6
College Level/ Graduate
8 66.66 5 41.66 6 50
Vocational Course
1
8.33
- -
- -
Occupation
Government employee
4 33.3 1 8.3 3 25
Private
1
8.3
4 33.3 3 25
Student
7 58.3 6 50 6 50
Unemployed
- -
1
8.3
-
-
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Communication Exposure Profile of the Respondents
Table 2 shows the communication profile of respondents. Newspapers, books, and
magazines are among the top three printed materials that the respondents read. Almost
half of the Ilocano (6) and the Malaueg (7) respondents read weekly while majority of the
Ibanag (11) respondents read on a daily basis.
News ranks first among the television programs viewed by Malauegs and Ibanags.
In contrast, drama program ranks first for the Ilocano tribe. Half of the Malauegs watched
daily and nine of Ibanags practice the same. There were three of the Ilocano respondents
who watched daily, half (6) of them watched weekly.
The table further shows that news was the most preferred radio program of all the
respondents and majority of the respondents (6 from the Malaueg, 10 from the Ilocano
and another 10 from the Ibanag respondents) listen to news everyday.
Communication exposure can affect the perception of the respondents. The
cultivation theory explains that mass media cultivate a perception of reality, so people
who consume the mass media extensively share those views more than mild or moderate
media users (Whitaker, 2002).
Stereotypes Against the Isnegs and the Bases
for These Stereotypes as Perceived by the
Ilocanos, Ibanags, and Malauegs
The stereotypes on Isnegs as perceived by the Ilocano, Ibanag and Malaueg tribes
are taken through personal interviews. It is categorized into: courtship, wedding
traditions/marriage customs, child rearing, kinship and relationship with other people,
death traditions, food and drink preferences, and livelihood activities. These were
presented in table 3.
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Table 2. Communication exposure profile of the Malaueg, Ilocano, and Ibanag
respondents
CHARACTERISTIC
MALAUEG
ILOCANO
IBANAG TOTAL
(12)
(12)
(12)
PRINTED MATERIALS
(Preferences*)
Newspaper
10
6
10
26
Books
9
9
4
22
Magazine
8
6
4
18
Comics
4
2
4
10
Others (booklet, leaflet)
1
4
2
8
Frequency of reading
Everyday
4
4
11
19
Weekly
7
6
1
14
Monthly
1
1
-
2
Never
-
1
-
1
TELEVISION
(Segment preferences*)
News
9
6
1
16
Drama/telenovela
8
8
2
18
Science programs
5
4
3
12
Others
-
-
4
4
Frequency of watching
Everyday
6
3
9
18
Weekly
4
6
3
13
Monthly
-
-
-
-
Never
2
3
-
5
RADIO (Segment preferences)
News
10
10
9
20
Drama
7
7
4
18
Science programs
6
4
5
14
Others(music)
5
1
0
6
Frequency of watching
Everyday
6
10
10
26
Weekly
5
0
2
7
Monthly
-
1
-
1
Never
1
1
-
2
Multiple response *
20
Courtship and Marriage. The respondents considered the Isnegs’ courting and
wedding ceremonies to be expensive. The respondents claim that courting an Isneg
requires presents and dowries are compulsory. In addition, the statement “Ada gusi yu?”
(Do you own “gusi”) is asked by Isnegs when they are courted. Gusi is an antique jar that
signifies high social status. The mentioned statement is counterpart of “Ay waday elf
mo?” (Do you own an elf?), which is a stereotype for Kankana-eys as found by Tidang
(2005). Moreover, intimidation is visible and it is also believed that the Isnegs use their
social status in courting (I’m richer than you are).
They further view Isnegs to be fond of fines since marrying an Isneg with
unmarried older siblings requires payment. Indemnity is also imposed when an Isneg
student gets married. It is because the student’s future is ruined. It is also believed that the
bride’s relatives would ask for cash or things from the future in-laws as compensation for
raising the bride. This tradition is called “pinagsusuan”, “pinag-ubaan”. The money
however, will not be given to the couple, instead it will go to the relatives of the bride.
Some Malauegs perceive this to be unethical, saying that it is the responsibility of every
parent to raise their own children, and that they should not expect any payment for doing
their responsibility.
The respondents say that female Isnegs insist on wearing gowns, adding further to
the expense for the marriage.
Respondents also say that Isnegs get married at very young age and they (Isnegs)
do not think of their future.
Child Rearing. The two stereotypes on this category are contradictory to each
other. Some (27%) describe Isnegs as responsible parents and some (63.89%) think they
21
are irresponsible.
Malaueg respondents perceived that many of the Isneg children are malnourished.
At age 3, the child must help their parents in household chores. They also assumed that
Isneg parents cannot sustain the needs of their children. They think that parents do not
send their children to college, and they do not go to medical doctor for check-up or
medical needs. Instead, they go to the quack doctors.
The Ilocano respondents believed that Isneg parents and their children are not
well-educated so they prefer living in the remote areas.
In like manner, the Ibanag respondents think that Isnegs cannot guide their
children, they do not help them in their assignments and they do not encourage them to
go to school. The Isnegs are also perceived to be lazy in terms of schooling since they do
not look for scholarship programs and they even drop or fail their subjects even if they
are already scholars.
Kinship and Relationship with Other People. Three stereotypes arouse from this
category. Isnegs are assumed to be revengeful, envious and secluded.
The respondents (55.56%) said that they require payment (of some sort) from the
people who hurt them. Once they get hurt, they will exact revenge immediately.
Contradicting one of them means contradicting the whole tribe. Respondents said that
killing is easy for Isnegs.
Regarding kinship, Reynolds and Grant (1973) stated that members of the same
kinship group rally to support for a kin in almost any situation at any cost.
Respondents (25%) claimed that they do not socialize with other groups. This is
because they are envious of what other people have. This is often times the start of a lot
of disagreements which may lead to killing incidents.
22
Death traditions. According to the Maluaeg and Ibanag respondents, Isnegs are
superstitious when it comes to death ceremonies. Isnegs do the “besnag” (slapping of legs
during funeral because they believed that it will bring good luck to the bereaved family
and whatever good luck that shall fall on to the family will compensate their loss.
They also cry profusely during the wake to call on the spirit of the dead and ask
for forgiveness for any wrongdoing they have done while the dead was still living.
Food and Drink Preferences. All of the respondents thought that the Isnegs love
chili or spicy foods. Chili is always present during meal time. Ilocanos thought that
Isnegs know little in cooking since they simply boil all of their viands.
The Malauegs considered Isnegs as people who were fond of eating delicious
foods and they go to the city just to buy meat. In addition, some of the respondents said
that Isnegs love foul-smelling foods.
Clothing and Ornaments. The respondents thought that Isnegs were materialistic.
This is because they imitate the latest fashion and they are selective of clothes they wear.
Production and Livelihood. Generally, the respondents had negative stereotypes
against Isnegs on the livelihood category. Malaueg and Ilocano respondents assumed that
most of the Isnegs are lazy. The Isnegs do not cultivate their lands and they prefer living
in the mountains. The Isnegs were also known to practice “mamaya na” habit and crab
mentality. Malaueg respondents mentioned that their laziness cause many male Isnegs to
stay single because they cannot provide dowries.
Isnegs do not have concern for mothers who just gave birth because they let them
do heavy works like pounding of rice.
23
Table 3. Stereotypes against Isnegs
STEREOTYPES MALAUEG
ILOCANO
IBANAG
TOTAL
N=12 %
N=12 %
N=12 %
N=36 %
Courtship and Marriage
Courting/marriage are expensive. 12 33.3
9 25
7 19.44
28 77.78
Intimidation is visible.
- -
- -
6 16.67
6 16.67
Marriage occurs at a young age.
1 2.78
1 2.78
6 16.67
8
22.22
Child Rearing
Isnegs work hard to support their 4 11.11
3 8.33
3 8.33
10 27.78
family.
Isneg parents are irresponsible.
8 22.22
8 22.22
6 16.66
22 61.11
Kinship and Relationship with Other
People
Isnegs are revengeful.
8 22.2
3 8.33
9 25
20 55.56
They are envious
2 5.56
3 8.33
1 2.78
6 16.67
They don’t socialize with other
- -
3 8.33
6 16.66
6 16.67
groups.
Death Traditions
Isnegs are superstitious.
6 16.67
5 13.89
5 13.89
11 30.55
Their death ceremony is
4 11.11
1 2.78
1 2.78
6 16.67
expensive and laborious
Food and Drink Preferences
Isnegs love spicy foods
12 33.33
8 22.22
8 22.22
28 77.78
Isnegs are fond of delicious
5 3.89
1 2.78
1 2.78
7 19.44
foods.
Isnegs know a little in cooking.
- -
3 8.33
- -
3 8.33
Isnegs love foul-smelling foods.
6 16.67
- -
1 2.78
7 19.44
Clothing and Ornaments
Isnegs are materialistic.
2 5.56
3 8.33
- -
5 13.89
Production and Livelihood
Isnegs are lazy.
11 30.56
7 19.44
7 19.44
25 69.44
Isnegs don’t aim high. They are
4 11.1
3 8.33
11 30.56
18 50.00
not ambitious
24
On one hand, the Ibanags presumed that Isnegs prioritized their vices more than
anything else; they do not aim high so they stay poor, and they produce just enough food
for their family. Lastly, they thought that the Isnegs depend much on their pensions. If an
Isneg is receiving a pension, he/she will no longer work at anything that would alleviate
his living condition.
Socio-demographic Profile of the Isnegs
Twenty five Isneg respondents participated in a survey questionnaire to validate
the gathered stereotypes/perception and to rate their level of agreeability. Table 4
presents the socio-demographic profile of the respondents. As shown in the table, 32% is
clustered under 20-26 years old followed by age brackets 24-32 (28 %), 33-41 (24 %),
42-50 (8 %), 51-59 (4%) and 60-68 (4%).
Moreover, among the respondents, majority (64%) is females and 36 % are males.
Unlike the Ilocano, Ibanag, and Malaueg respondents, the Isneg’s gender is not
controlled.
It was observed that more than half (52%) of the Isneg respondents are vocational
graduates and 8% reached college. Twenty percent (20%) are elementary level/graduate
and another 20% are high school level/graduate. Only two (8%) did not finish elementary
education.
Further, 16% are students, 32% are unemployed and 28% are government
employees and 24 % are self-employed or privately employed as shop/retail store owner,
farmers, carpenters, etc.
25
Table 4. Socio-demographic profile of the Isnegs.
CHARACTERISTICS NUMBER
PERCENTAGE
(N=25)
(%)
Age Bracket
15-23
8
32
24-32
7
28
33-41
6
24
42-50
2
8
51-59
1
4
60-68
1
4
Sex
Female
16
64
Male
9
36
Educational Attainment
Elementary Level/Graduate
5
20
High School Level/Graduate
5
20
College
Level/Graduate
2
8
Vocational
Course
13
52
Occupation
Government
Employee
7
28
Private
6
24
Student
4
16
Unemployed
8
32
26
Level of Agreement of the Isnegs
Tables 5 and 6 explain the stand of the Isnegs regarding the stereotypes received
from other group.
Table 5 shows the level of agreeability on the different stereotypes perceived by
the Ilocano, Ibanag, and Malaueg respondents. The stereotypes having the greater mean
are agreed to a mean of 1.0-1.79 is strongly disagreed; 1.80-2.59 indicates that the
perceived stereotype is slightly disagreed; 2.60-3.39 is undecided upon; 3.40-4.19 is
slightly agreed and stereotype with a mean of 4.20-5.0 is strongly agreed.
The category of the stereotypes whether negative, neutral, or positive is presented
in Table 6. The categorization is based on the Isnegs’ responses. It is accepted as positive
if the mean is 2.34-3.0, neutral if the mean is 1.67-2.33, and negative if the mean is 1.0-
1.66.
Courtship and marriage. As to courtship and marriage, Isnegs slightly agreed on
the issue that their traditions are expensive. This is said to be a neutral stereotype. Isnegs
are undecided of the other two stereotypes: intimidations are visible, marriage occurs are
young age. Both are negative stereotypes
Child rearing. One of the stereotypes on this category is considered to be positive
and the other is negative. Isnegs strongly agree (4.50) that they work hard to support their
families. On the contrary, they strongly disagree (1.52) on the stereotype that they are
irresponsible when it comes to child rearing. The first stereotype was considered positive
while the latter is negative.
Kinship and relationship with other people. In like manner, the respondent of this
study viewed that every Isneg is involved in their occasions. The table shows that this
27
perception is undecided upon by Isnegs and is regarded as neutral.
There are three negative stereotypes. The statement ‘killing is easy’ is slightly
disagreed and is deemed to be neutral by Isnegs. Keesing (1962) said that leadership in
the Isneg society is attained by virtue of one’s bravery, wisdom and skill as a warrior.
The more heads a warrior takes, the more his influence grows. In like manner, an Isneg
respondent mentioned that killing is part of the traditional culture which had been
abolished long ago because of the cross-cultural exchange.
Furthermore, the stereotypes that they are envious, secluded or they do not
socialize with other groups are slightly disagreed and these are regarded as negative.
Death traditions. The stereotypes that Isnegs are superstitious are slightly agreed.
It is characterized as neutral since it has a mean of 2.00. The stereotype that their death
ceremony is expensive and laborious has a mean of 2.00 and it is slightly disagreed upon.
Food and drink preferences. Only one out of four stereotypes is positive however,
Isnegs are undecided yet whether to agree or disagree. The neutral stereotypes include:
Isnegs are fond of delicious foods; they know a little in cooking; and Isnegs loves foul-
smelling foods.
Clothing and ornaments. This category has the least stereotype. There is only one
stereotype which is Isnegs are materialistic. As to its characteristics, it has a mean of 1.50
which means it is a negative stereotype. This is slightly disagreed upon by Isnegs.
Production and livelihood. All of the stereotypes on the livelihood activities have
negative means like 1.31 and 1.41 which are strongly opposed by Isnegs.
28
Table 5. Level of agreement of the Isneg respondents on the stereotypes
STEREOTYPES 5
4
3
2
1
N
MEAN
DESCRIPTION
Courtship and Marriage
Courtship and marriage are
4
12 6
2 1
25 3.64
Slightly agreed
expensive.
Intimidation is visible.
1
6
9
2 2
20 3.10
Undecided
Marriage occurs at a young age. 4
3
3
4 7
21 2.67
Undecided
They are fond of indemnities.
3
2
10 5 5
25 2.72
Undecided
Child Rearing
Isnegs work hard to support
18
3
1
1 1
24 4.50
Strongly agreed
their family.
Isneg parents are irresponsible. 0
0
5
2 16 23 1.52
Strongly disagreed
Kinship and Relationship With
Other People
Isnegs are revengeful
3
4
5
4 8
24 2.58
Slightly disagreed
They do not socialize with
5
1
2
1 14 23 2.17
Slightly disagreed
other tribal groups.
They are envious
3
1
1
4 11 20 2.05
Slightly disagreed
Death Traditions
Isnegs are superstitious
11
4
4
3 1
23 3.91
Slightly agreed
Their death ceremony is
2
3
1
6 11 23 2.09
Slightly disagreed
expensive and laborious
Food and Drink Preference
Isnegs loves spicy foods.
They are fond of delicious foods. 8
4
1
6 5
24 3.17
Undecided
They know a little in cooking
5
4
5
4 5
24 3.00
Undecided
Isnegs loves foul-smelling
1
2
7
7 6
23 2.35
Slightly disagreed
foods
5
2
6
4 7
24 2.75
Undecided
Clothing and Ornaments
Isnegs are materialistic.
1
3
3
4 10 21
2.10
Slightly disagreed
Livelihood Activities
Isnegs are lazy
1
1
2
4 16 24 1.63
Strongly disagreed
They do not aim high
0
1
6
1 16 24 1.67
Strongly disagreed
29
Table 6. Characteristics of the stereotype as perceived by the Isneg respondents.
STEREOTYPES 3
2 1
N
MEAN
DESCRIPTION
Courtship and marriage
Courtship and marriage are
5
9
8
22
1.86 Neutral
expensive.
Intimidation is visible.
4
3
14
21
1.52 Negative
Marriage occurs at a young age.
3
7
11
21
1.62 Negative
Child rearing
Isnegs work hard to support
18
2
2
22
2.73 Positive
their family.
Isneg parents are irresponsible.
0
8
14
22
1.36 Negative
Kinship and Relationship with
Other People
Isnegs are revengeful
3
8
10
21
1.67 Neutral
They don’t socialize with other
2
3
17
22
1.32 Negative
tribal groups.
They are envious.
1
4
14
19
1.42 Negative
Death traditions
Isnegs are superstitious
6
10
6
22
2.00 Neutral
Their death ceremony is
5
12
5
22
2.00 Neutral
expensive and laborious.
Food and drink preference
Isnegs loves spicy foods.
15
5
2
22
2.60 Positive
They are fond of delicious
7
9
6
22
2.05 Neutral
foods.
3
13
6
22
1.86 Neutral
They know a little in cooking
4
8
10
22
1.73 Neutral
Isnegs love foul-smelling foods
Clothing and ornaments
Isnegs are materialistic.
2
6
12
20
1.50 Negative
Production and Livelihood
Isnegs are lazy
2
3
17
22
1.31 Negative
They don’t aim high
2
5
15
22
1.41 Negative
30
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary
The study was conducted to gather the perceptions of other tribes toward the
Isneg group. The perceptions/stereotypes were gathered from Maluaegs, Ilocanos, and
Ibanags who are residing in Conner, Apayao at the time of the study. The data were
gathered through personal interviews. Isnegs were then asked to rate their level of
agreement to the stereotypes.
The stereotypes were classified into: courtship, wedding traditions/marriage
customs, child rearing, kinship, death traditions, food and drink preferences, clothing and
ornaments and livelihood activities.
Three stereotypes were obtained from the courtship category, eight from the
wedding traditions/marriage customs category, six from the child rearing category, seven
from the kinship category, four from death traditions category, six from the food and
drink preferences, three from clothing and ornaments and nine from the livelihood
category.
Most of the stereotypes from the Ilocano, Ibanag and Malaueg group are negative
and these are strongly opposed by the Isneg participants. Only one stereotype was agreed
upon under courtship/wedding, child rearing, and under the food and drink categories
The Isnegs disagreed to all stereotype on the clothing and ornaments, and
livelihood, but they agreed to the two stereotypes on death traditions.
31
Conclusions
Based on the findings of the study, the following conclusions were drawn:
1. most of the respondents had formal education or had reached at least
secondary level and most are employed;
2. the gathered stereotypes on Isnegs from the different tribal groups have
similarities;
3. usually, the negative stereotypes perceived by the Malaueg, Ilocano,
Ibanag respondents were strongly disagreed upon by the Isnegs; and
4. some of the stereotypes are based mainly from past events, or past
practices and observations.
Recommendations
The researcher recommends the following:
1. Cultural presentations (stage plays, dances), forums and other educational
means regarding the culture of any tribe should be observed to educate people
further about their origin, practices and personality, so as to avoid
stereotyping.
2. Negative stereotyping must be minimized or avoided if not totally
eradicated.
3. A similar study should be carried out in other tribal communities to widen
the understandings on the stereotypes and its effect to the development of a
community.
32
4. A follow-up research should be conducted regarding the effects of the
perceived stereotypes in information dissemination or the communication
practices in the locality.
33
LITERATURE CITED
ANONYMOUS.n.d. Historical Background: Ethnography of the Major Ethonolinguistic
Groups in the Cordillera
ANONYMOUS.n.d.Racial Discrimination. Retrieved on October 22, 2007 from
http://www.obh.hu/nekh/en/cases/oktat2.htm.
ANSWERS COPORATION, 2006. Ethnic Groups of Insular Southeast Asia: Philippines
and Formosa. Retrieved on September 20, 2006 from
http://literalno4.tripod.com/isneg _frame.html.
AXELSON, R. 1998. General Anthropology, Society, in Relation to Human Behavior.
New York: Ronald Press Company.
BADUEL, C.M. 1992. Social Philosophy. Angeles University Foundation Printing Press
BRAID, F. R. 1993. Social Responsibility in Communication Media. Katha Publishing
Co., Inc.
CALDEZ, E. 2005. Fanaticism or Faith in Crucified Christ? Inquirer Northern Luzon.
Retrieved on September 29, 2006 from
http://news.inq7.net/regions/index.Php?index=2&story_id=31400&col=36
CALUGAN.n.d. Social Science 12 Student Handbook: Society and Culture with Family
Planning. BSU, La Trinidad, Benguet
CCP Encyclopedia, 2006. Peoples of the Philippines. Retrieved on September 20, 2006
from http://www.answers.com/topic/tribal-groups-of-the-phillipines.
FININ, G. 2005. The Making of the Igorot: Ramut ti Panagkaykaysa Dagiti taga
Cordillera.
MAC DONALD, F. et al. 1995. Sociology Focus on the Philippines (3rd ed.) Quezon City
Philippines: Ken Incorporated.
MAGUIGAD, P. et al. 2005. Fundamentals of Sociology and Anthropology with
Introduction to Family Studies.
RUBINO, CARL. 1998. Ilocano Phrasebook and Dictionary. New York: Hippocrene
Books. Pp. 7-8.
RUBINO, CARL. 2000. Ilocano Grammar and Dictionary. Honolulu: University of
Hawaii Press. Retrieved on March 19, 2008 from
http://iloko.tripod.com/Ilocano.html
34
TIDANG, A. 2004. Participatory Message Development as Strategy in Gathering
Information. BS Thesis. BSU, La Trinidad, Benguet.
WIKIPEDIA.n.d. The Ilocano People. Retrieved from
http://en.wikipedia.org/wiki/Ilocano_people
WIKIPEDIA.n.d. Perception and Reality. Retrieved October 16, 2007, from
http://en.wikipedia.org/wiki/Perception
WILSON, L. 1947. Apayao Life and Legends. Baguio Southeast Asia Institute.
WORLD BOOK ENCYCLOPEDIA. 2005. Culture and Society.
ZAPATA. 2004. Cultural Identity and Discrimination. Retrieved on October 25, 2007
from http:/www.saguro.org.
35
APPENDIX A
INTERVIEW SCHEDULE FOR THE ILOCANO, IBANAG, AND MALAUEG TRIBE
I. Socio-demographic Profile
Name:
Age:
Sex:
Educational
Attainment:
Elementary Level
Elementary Graduate
High School Level High School Graduate
College Level
College Graduate
Finished Vocational Course
Occupation:
Tribal Affiliation of Mother:
Tribal Affiliation of Father:
II. Communication Exposure Profile
1. I love reading
Newspaper
Comics
Magazines
Not reading at all
Books
Others
I read
Everyday
Monthly
Weekly Not reading at all
2. I love watching
Science programs
Drama/Telenovelas
News
Others
I watch
Everyday
Monthly
Weekly Not watching at all
3. I love listening to
Science programs
Drama/Telenovelas
News
Others
I listened to radio
Everyday
Monthly
Weekly Not listening at all
36
III. Questions
1. What are your stereotypes against Isnegs as to the following categories?
• Courtship
• Wedding traditions/marriage customs
• Child rearing
• Kinship
• Death traditions
• Food and drink preferences
• Clothing and ornaments
• Livelihood activities
2. How did you come up with those stereotypes?
37
APPENDIX B
SURVEY QUESTIONNAIRE FOR ISNEGS
I. Socio-demographic Profile
Name:
Age:
Sex:
Educational
Attainment:
Elementary Level
Elementary Graduate
High School Level ___________High School Graduate
College Level
_____
College Graduate
Finished Vocational Course
Occupation:
Tribal Affiliation of Mother:
Tribal Affiliation of Father:
II. Agreement Level on the Perceived Stereotypes
5- I strongly agree (absolute)
4- I slightly agree (case-to-case basis)
3- I am undecided (cannot determine if I agree or not)
2- I slightly disagree (case-to-case basis)
1- I strongly disagree (absolute)
The following are perceptions of some individuals from the Ilocano, Ibanag, and Malaueg
tribes. If you belong to the Isneg tribe please check the box using the code above.
Stereotypes against Isnegs as perceived by other tribes
5 4 3 2 1
COURTSHIP AND MARRIAGE
Courting/marriage are expensive.
Intimidation is visible
Marriage occurs at a young age
5 4 3 2 1
CHILD REARING
Isnegs work hard to support their family
Isneg parents are irresponsible
5 4 3 2 1
KINSHIP AND RELATIONSHIP WITH OTHER PEOPLE
Isnegs are revengeful
They are envious
38
They don’t socialize with other tribal groups
DEATH TRADITIONS
5 4 3 2 1
Isnegs are superstitious
Their death ceremony is expensive and laborious
FOOD AND DRINK PREFERENCES
5 4 3 2 1
Isnegs love spicy foods
Isnegs are fond of delicious foods
Isnegs know a little in cooking
Isnegs love foul-smelling foods
CLOTHING AND ORNAMENTS
5 4 3 2 1
Isnegs are materialistic.
PRODUCTION AND LIVELIHOOD
5 4 3 2 1
Isnegs are lazy
Isnegs don’t aim high. They are not ambitious
Please indicate by checking the box if you think the perceptions are positive, negative, or
neutral.
Stereotypes as perceived by Ilocano, Ibanag, Malaueg
positive neutral negative
COURTSHIP AND MARRIAGE
Courting/marriage are expensive.
Intimidations are visible
Marriage occurs at young age
positive neutral negative
CHILD REARING
Isnegs work hard to support their family
Isneg parents are irresponsible
KINSHIP AND RELATIONSHIP WITH OTHER PEOPLE
positive neutral negative
Isnegs are revengeful
They are envious
They don’t socialize with other tribal groups
DEATH TRADITIONS
positive neutral negative
Isnegs are superstitious
Their death ceremony is expensive and laborious
FOOD AND DRINK PREFERENCES
positive neutral negative
Isnegs love spicy foods
Isnegs are fond of delicious foods
Isnegs know a little in cooking
Isnegs love foul-smelling foods
CLOTHING AND ORNAMENTS
positive neutral negative
Isnegs are materialistic.
PRODUCTION AND LIVELIHOOD positive
neutral
negative
Isnegs are lazy
Isnegs don’t aim high. They are not ambitious
39
APPENDIX C
STEREOTYPES AGAINST ISNEGS AND ITS BASES
STEREOTYPES
BASES
Courtship and Marriage
Courting/marriage are expensive.
The statement Ada gusi yu? is asked when
Isnegs are courted.
Females insist on wearing wedding gown.
Isnegs are not contended in simple means of
wedding celebration.
Dowries/gifts are compulsory
Isnegs claim for anything intended for the
relatives instead of the couple.
Their effort in raising their daughter is
compensated by payment.
Intimidation is visible.
They use their social status in courting
Marriage occurs at a young age.
Child Rearing
Isnegs work hard to support their
family.
Isneg parents are irresponsible.
Isneg children are malnourished.
Isneg parents don’t help in the assignments
of their children. They don’t encourage them
to go to school.
The needs of the children are not sustained.
Isneg parents and their children are not
educated.
They don’t let there sick child be checked by
medical doctors.
Upon reaching high school, most of them
drink liquor and are not prohibited of it.
Kinship and Relationship with Other
People
Isnegs are revengeful.
Most of their misunderstandings are due to
their crab mentality.
Killing is easy for them.
Payment is required if they get hurt.
Contradicting one of them means
contradicting all of them.
The offender of his family will get hurt when
indemnities are not paid.
40
They are envious
They envy an individual, or a family that is
financially superior than they are.
They don’t socialize with other
groups.
Death Traditions
Isnegs are superstitious.
Isnegs overact in crying.
They perform besnag (hard slapping of legs)
which will give them good luck.
Their death ceremony is expensive and
laborious.
Food and Drink Preferences
Isnegs love spicy foods
Isnegs are fond of eating chili even if it
causes gastritis
Isnegs are fond of delicious foods.
Isnegs go the city only to buy meat.
Isnegs know a little in cooking.
Isnegs love foul-smelling foods.
CLOTHING AND ORNAMENTS
Isnegs are materialistic.
Isnegs imitate the latest fashion.
They are vain and selective with
clothes they wear.
Production and Livelihood
Isnegs are lazy.
Isnegs are industrious but most of them are
indolent.
Isnegs don’t cultivate their lands.
The Isnegs depend on their pensions.
Males don’t wash clothes and females do
heavy task.
Isnegs prioritize their vices.
Isneg pensioners depend much on their
pensions.
Due to their laziness, males stayed single
because they can’t offer dowries.
Isnegs don’t aim high. They are not
They prefer living in rural areas.
ambitious
They don’t give value to education and they
drop their.
schooling even if they are grantees and
scholars
Isnegs produce just enough food for their
family.
41
CA-UR Form 9
Benguet State University
COLLEGE OF AGRICULTURE
La Trinidad, Benguet
March 24, 2008
Date
APPLICATION FOR MANUSCRIPT ORAL DEFENSE
Name:
Jovalyn
P.
Kilbas
Degree: (Major Field): Bachelor of Science in Development Communication
(Development
Journalism)
Title of Research: Stereotypes of the Ilocanos, Ibanags, and Malauegs on the Isnegs of
Conner,
Apayao
Date and Time of Defense: January 30, 2008; 10:15 am
Place of Defense: AC 209, CA Theater, College of Agriculture
Endorsed:
Marife D. Carpio
Adviser and Chairperson, Advisory Committee
(Printed Name & Signature)
Approved:
Anna Liza B. Wakat
Maria Luz D. Fang-asan
Member, Advisory Committee
Member, Advisory Committee
(Printed Name & Signature)
and Department Chairperson
(Printed Name & Signature)
------------------------------------------------------------------------------------------------------------
RESULT OF ORAL DEFENSE
Name
and
Signature
Remarks
(Passed
or
Failed)
Marife D. Carpio
Adviser and Chairperson, Advisory Committee
Anna Liza B. Wakat
Member, Advisory Committee
Filmore Y. Awas
Member, Advisory Committee
Maria Luz D. Fang-asan
Member, Advisory Committee
and Department Chairperson
Copy Furnished:
Adviser
Members of Advisory Committee
Department
Chairperson
College
Secretary
KILBAS, JOVALYN P. MAY, 2008. Stereotypes of the Ilocanos, Ibanags, and
Malauegs on the Isnegs of Conner, Apayao.
Adviser: Marife D. Carpio, BSc
ABSTRACT
The study was conducted to describe the perception of other ethnic groups toward
Isnegs of Conner, Apayao.
Specifically, it aimed to determine the following: socio-demographic
characteristics of the Ilocano, Ibanag, and Malaueg respondents; communication
exposure profile of the respondents; different stereotypes of Ilocanos, Ibanags, and
Malauegs on Isnegs as to the courtship and wedding traditions, child rearing, kinship and
relationship with other people, death traditions, food and drink preferences, clothing and
ornaments, and production and livelihood. Further, it aimed to identify the bases of the
different stereotypes; determine the socio-demographic profile of the Isneg respondents;
and determine the response of the Isnegs to the stereotypes.
The researcher used interview schedule to gather the different stereotypes on
Isnegs as perceived by the Malaueg, Ilocano, and Ibanag. After collating the different
stereotypes, these were presented to the Isnegs through a survey questionnaire to get their
response and level of agreement.
Using descriptive statistics to interpret the data, it was found that most of the
stereotypes perceived by the Ilocanos, Malauegs and Ibanags are considered negative and
are strongly disagreed upon by the Isnegs.
It is then therefore important that educational means regarding culture should be
observed to avoid the tendencies of stereotyping; negative stereotypes must be minimized
or avoided as much as possible. Further, similar studies should be carried out in other
communities to widen the understanding on stereotypes and their effect to the
development of the community. Lastly, follow-up research should be conducted
concerning the effects of stereotypes in information dissemination or the communication
practices in the locality.
ii
TABLE OF CONTENTS
Page
Bibliography……………………………………………………………………….... i
Abstract …………………………………………………………………………….
i
Table of Contents …………………………………………………………………...
iii
INTRODUCTION
Rationale…………………………………………………………………….. 1
Statement of the Problem ……………………………………………………
3
Objectives of the Study ……………………………………………………...
4
Importance of the Study ……………………………………………………..
5
Scope and Limitation ………………………………………………………..
5
REVIEW OF LITERATURE
The Isneg Tribe………………………………………………………………
6
The Ibanag and Malueg Tribe ……………………………………………….
7
The Ilocano Tribe ……………………………………………………………
7
Perceptions
………………………………………………………………….. 8
Culture
……………………………………………………………………….
8
Social Relationship …………………………………………………………..
9
Formation of Cultural Discrimination ……………………………………….
10
METHODOLOGY
Locale and Time of the Study ……………………………………………….
13
iii
Respondents of the Study ……………………………………………………
13
Data Collection ………………………………………………………………
15
Data Gathered ………………………………………………………………..
15
Data Analysis ………………………………………………………………..
15
RESULTS AND DISCUSSION
Socio-demographic Profile of the Respondents ……………………………..
16
Communication
Exposure Profile of
the Respondents ……………………………………………………………...
18
Stereotypes Against the Isnegs and the Bases
for These Stereotypes as Perceived by the
Ilocanos, Ibanags, and Malauegs …………………………………………….
18
Socio-demographic Profile of the Isnegs ……………………………………
24
Level of Agreement of the Isnegs …………………………………………...
26
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary
…………………………………………………………………….
30
Conclusions
………………………………………………………………….
31
Recommendations
…………………………………………………………...
31
LITERATURE CITED ……………………………………………………………...
33
APPENDICES
Appendix A ………………………………………………………………….
35
Appendix B ………………………………………………………………….
37
Appendix C ………………………………………………………………….
39
iv
INTRODUCTION
Rationale
Stereotypes are defined as generalized beliefs that associate whole groups of
people with particular traits. It is an oversimplified standardized image of a person or
group (Encarta Encyclopedia, 2006).
According to Pennington (1986) stereotypes distort reality since the over
estimation between groups and under estimations within groups bear little relation to the
truth.
Furthermore, Bertrand (1967) as cited by Tidang (2005) stated that different
beliefs with regard to government, economic practices, family life and education have all
serve to trigger culture conflict.
Thus, in 1998, Baguio Mayor Labo received a lot of negative feedbacks and
threats to his post when he perceived Igorots as traitors and unworthy of respect.
In 2002, Art Bell, a radio talk show host in Nevada, stereotyped Filipinos as
“trashy” people through his open e-mail. He stated that nothing good will ever happen.
Since open e-mails can be browsed by billions of people connected to Internet, chances
are that his downgrading statements can produce negative perceptions from people not
familiar with the Philippine culture.
Apart from the stereotypes received from foreign nationals, stereotypes among
Filipinos are also very much existing.
Mac Donald (2004) explained that when different peoples come to live together,
some assume a dominant position and the others are relegated to a subordinate status.
2
Consequently, stereotyping does not only come with citizenships but with ethnic
affiliations also.
In Luzon alone, many stereotyped the term Igorot. Neighboring regions call
Igorots as “native”, their notion of native as uncivilized is contrary to the standard
definition of the word native, which is the “original inhabitants of a place” (Webster’s
Dictionary).
Isneg is a tribe living in Luzon specifically at Conner, Apayao. Wilson (1947)
described them kind, hospitable and generous. They are highly aesthetic in temperament,
self-reliant, and honest. They are further described as courageous and freedom-loving.
Apayao is among the earliest areas penetrated by the Spaniards in the Cordilleras,
but the region remained largely outside Spanish control until late in the 19th century
(Villarin, 2007).
There have been a lot of stereotypes on the Isnegs. Ilocanos, Ibanags and
Maluaegs are among the non-Cordilleran ethnic groups who somehow stereotyped
Isnegs. These tribes migrated to Conner, Apayao and have been living with the Isnegs
ever since. However, even if they are in the same geographical area, stereotyping is still
evident.
Jan and Martha Kubik (2000) explained that while complete eradication of
stereotypes from our thinking is perhaps impossible, it is imperative that we understand
their- often unintended yet devastating- consequences. They further believed that it is
easier to apply a ready-made image or description of some group of people than to invest
time and energy into finding more information about who they really are.
Further, stereotyping may serve as a barrier to effective communication because
of the pre-set ideas which might still be unproven.
3
Stereotyping can be perceived as faulty logic on either the part of the sender or
the receiver. Grouping persons under one label without making exception to their
individuality and uniqueness could negatively affect relationships and interactions.
Stereotyping in a way has affected the relationship among ethnic groups. It is
because of these premises that it becomes necessary to study the stereotypes of one ethnic
group to another, and so with the origin of these stereotypes to understand their context
better. Knowing and understanding them could provide a basis for future actions,
especially on forging partnerships and relationships between and among groups.
Statement of the Problem
There were several studies about the Isnegs of Apayao. However, these do not
concentrate on the perceptions of other tribes toward Isnegs. Undesirable perceptions are
changed through education and/or familiarization. Thus, there is a need to answer the
following questions:
1. What is the socio-demographic characteristic of the Ilocano, Ibanag, and
Malaueg respondents?
2. What is the communication exposure profile of the respondents?
3. What are the different stereotypes of Ilocanos, Ibanags, and Malauegs on
Isnegs as to the following categories:
• Courtship
• Wedding traditions/marriage customs
• Child rearing
• Kinship and relationship with other people
• Death traditions
4
• Food and drink preferences
• Clothing and ornaments
• Production and livelihood
4. What are the bases of the different stereotypes?
5. What is the socio-demographic profile of the Isneg respondents;
6. What is the response of the Isnegs to the stereotypes?
Objectives of the Study
In general, the study aimed to describe the perception of other ethnic groups
toward Isnegs of Conner, Apayao.
Specifically, it aimed to:
1. determine the socio-demographic characteristics of the Ilocano, Ibanag, and
Malaueg respondents;
2. determine the communication exposure profile of the respondents;
3. determine the different stereotypes of Ilocanos, Ibanags, and Malauegs on Isnegs
as to the following categories:
• Courtship
• Wedding traditions/marriage customs
• Child rearing
• Kinship and relationship with other people
• Death traditions
• Food and drink preferences
• Clothing and ornaments
5
• Production and livelihood
4. identify the bases of the different stereotypes;
5. determine the socio-demographic profile of the Isneg respondents; and
6. determine the response of the Isnegs to the stereotypes.
Importance of the Study
The study of the perceptions of the Ilocanos, Ibanags and Malauegs toward Isnegs
will help people figure out the current status of Ilocano-Isneg, Ibanag-Isneg, Malaueg-
Isneg relationship.
Communication-wise, the study can serve as reference for communicators who
aim at developing IEC materials related to the study. It can be a basis for students and
researchers who want to learn more about Isnegs.
This can also serve as advocacy material in promoting cross-cultural
understanding and unity among Filipinos.
Scope and Limitations
The study focused mainly on the perceptions of Ilocano, Ibanag, and Malaueg
people towards Isnegs of Conner, Apayao. The study did not cover other ethnic groups
residing at the said place.
The respondents were composed of 12 individual from each tribal group.
6
REVIEW OF LITERATURE
The Isneg Tribe
The Isneg tribe (also known as Isnag and Apayao) is a tribe living in Luzon
specifically in Apayao province. (Answers Corporation, 2006).
They are distinguished from other Cordillerans by the fine construction of their
houses, resembling that of the lowland Filipinos, and they are particularly conspicuous
about cleanliness. Their houses are airy and bigger, and they do everything to decorate it
the best way they can (Mallat, 2006).
In one early account, Isneg were described as of slender and graceful stature with
manners that were kindly, hospitable, and generous, possessed with the spirit of self-
reliance and courage, and clearly artistic in their temperament (Villarin, n.d.)
The Isnegs compose the majority ethnic group in the municipalities of Kabugao,
Calanasan, Conner, Pudtol, Luna, Flora, and Santa Marcela. The majority of Isnegs
inhabit the waterways of the Apayao-Abulug River. They were the last ethnic group to be
among the peoples of Cordillera region to be conqured by the American colonialist
(Anonymous, n.d.).
Also, the Isneg tribe remained largely outside the Spanish control until late in the
1800s even if Apayao was among the earliest areas penetrated by the Spaniards in the
Cordillera. It was in 1891 when the Spanish authorities establish the comandancias of
Apayao but failed to bring total control and they only maintained a loose hold over the
area (Wikipedia.org, 2007).
7
The Ibanag and Malaueg Tribe
The Malauegs are the ethno linguistic group found mainly in Rizal, Cagayan.
They are dark in complexion, of medium height and with big body built. As a people,
they are quiet, humble, modest, and loyal. They derive their income mainly from
agriculture and fishing. They still practice the old customs in their way of courtship
marriage. The Malauegs are monogamous. Dowry giving is observed. If the courtship
becomes serious enough to give marriage a thought, they call this saripit. With respect to
dowry, it has to be valuable enough to the parents of the woman (National Commission
on Indigenous People, 2006).
On the other hand, Caldez (2005) reported that the Ibanags of Cagayan are among
the most ardent followers of the Catholic faith. Some of them, however, observe Lenten
rituals and activities that others may find bordering between deep faith and fanaticism in
the crucified Christ.
The Ilocano Tribe
Akin to the Ibanags, the Ilocanos are the inhabitants of the lowlands and coastal
areas of northern Luzon. Throughout the centuries of the Spanish colonial era up to the
present, the Ilocano were noted for their tendency to migrate (CCP Encyclopedia, n.d.).
In addition, Carl Rubino (1998) affirmed that the original Ilocano homeland is in
Northwest Luzon (the provinces of Ilocos Norte, Ilocos Sur, Abra, and La Union), but
Ilocanos have populated many regions of the Philippines, and in many cases they
predominate over the native ethnic group of the new lands to which they migrate. Such is
the case in the provinces of Nueva Ecija, Pangasinan, Tarlac, and Benguet. There are also
8
sizable communities of Ilocanos throughout the United States, most notably in Hawaii
and California where the language is taught in certain schools
Perceptions
World Book Encyclopedia (n.d.) defined perception as the process by which we
observe and find meaning in the objects, events, and other people around us. It involves
an active process of “working on” sensory data to produce objects and events. This
“work” involves many physical and psychological factors. The important psychological
factors that influence perceptions include our emotions, needs, expectations, and learning.
Culture
The possession of culture distinguishes human beings from lower forms of
animals.
Tylor (1871) defined culture as a complex whole that includes knowledge, belief,
art, law, morals, customs, and any other capabilities and habits acquired by people as
members of society.
Similarly, Mc Donald et al. (1994) stated that culture is made up of many
elements, which are interrelated with each other and unified into a whole in order for all
its aspects to function effectively. Its major elements are knowledge, social norms,
beliefs, values and material things. It is transmitted from one generation to another
through language.
Rogelio et al. (2005) said that culture is transmitted within a social group to
succeeding generations by imitations, instructions, and example. It is not biological and
has nothing to do with instinct. As members of a social group, people acquire integrated
9
sets of behavioral patterns, environmental perceptions, and knowledge of existing
technologies.
Panopio (1989) believed that culture plays an important role in shaping and
molding one’s way of life. Eating habits, attitudes towards food, even taste, are culturally
defined. Definitions of appropriate behavior are culturally agreed, and these differ from
one group to another. Each society chooses the ways and means of behaving from a broad
range of possibilities, which make up the community’s way of life. The behavior of
people can thus be understood in terms of their culture.
It must be noted that culture is subject to change. It may occur as a result of
discoveries, inventions, and cultural borrowing. The acceptance of change depends on the
exposure of the members of society to new ideas and ways through diffusion. (Panopio,
1989).
Moreover, it enables people to adjust to their physical and social environment. It
also enables the members of society to develop ways of coping with the exigencies of
nature as well as ways of harnessing their environment. However, the levels of
participation of the members of a culture vary, depending on age, sex, occupation, or the
demands of culture (Panopio, 1989).
Social Relationship
In a given society, it is observed that every part of it is continuous social
relationship or interaction. Mac Donald (1994) stated that social interaction is a vital
principle of society and no social life is possible without it. What affects and govern the
social relationships are codes, norms, or standards.
10
Mac Donald (1994) further explained that the members of society are in constant
social exchange and social relationship. The types of social relationships are competition,
conflict, differentiation and cooperation.
Competition, as explained by Calugan (n.d.), is the process of seeking to
monopolize a reward by surpassing all rivals. It is therefore a form of opposition or
struggle. The aim is to surpass the opponent in achieving the goal. Mac Donald cites that
when the struggles for goal become violent, in the attempt to neutralize hurt, or do away
with the opponent, it becomes conflict. War is the worst form of conflict. Cooperation is
the reverse of conflict when parties cooperate; they join forces, efforts, and talents to
achieve their goal. Differentiation is related to the division of labor in society.
Formation of Cultural Discrimination
Eckert (2006) states that stereotypes are fixed impressions, exaggerated or
preconceived ideas about particular social groups, usually based solely on physical
appearance.
It is an undesirable belief that can be changed through education and/or
familiarization.
There are also positive stereotypes and Tidang (2005) recommended in her
research that positive stereotypes must be maintained between the Ibaloi and Kankana-ey
respondents. However, Eckert (2006) believed that even positive stereotypes are harmful
to those they target. Just like negative stereotypes, it results in negative self-image, stress,
mental illness, pressure to conform, and ineffective intercultural interactions.
Racial stereotypes are exaggerated or oversimplified characterizations of
appearances, personality and behavior of a group of people. Some cases of group
11
mistreated are based primarily on cultural differences but also involve prejudice based on
racial stereotypes (Calvalli-Sforza, 2005).
The human tendency to form stereotypes is one cause of prejudice and racism.
Prejudice is the preconceived attitudes or opinions either favorable or unfavorable about
other people (Anonymous, n.d.).
One form of prejudice is racism. It is based on perceived physical difference and
usually refers to unfavorable or hostile attitude toward people perceived to belong to
another race. It usually results in a belief in the superiority of one’s own race (Calvalli-
Sforza, 2005).
Mc Donald et al., (1994) stated that when different peoples come to live together,
some assume a dominant position and the others are relegated to a subordinate status.
The attitude that one’s culture is best or better than the other is called
ethnocentrism. Ethnocentrism contributes to the integrity of culture because it affirms
people’s shared beliefs and values in the face of other, often contradictory, beliefs and
values held by people of other cultural backgrounds (Calugan, n.d.) If carried to
extremes, it is very harmful since it may cause prejudice, automatic rejection of ideas
from other cultures and even persecution of other groups (World Book Encyclopedia,
2005).
The feeling of ethnocentrism is a matter of training and socialization. It is visible
among people who spent most of their lives in their own place and have little contact with
their people of different culture (Mc Donald et al., 1994).
It is observed that human sufferings are due mainly from racial discriminations.
Calugan (2005) cites the World War II situation, wherein German Nazis
imprisoned about seven to eight million people, mostly European Jews. By 1945, they
12
murdered about six million of inmates by firing squads, starvations, or experiments
carried out by German doctors and scientist.
Also, in South Africa in the 20th century, a system of enforced racial segregation
known as apartheid caused blacks and so-called coloured people to suffer severe
mistreatment, violence, and even death of a ruling white population (Cavalli-Sforza,
2005).
13
METHODOLOGY
Locale and Time of the Study
The study was conducted at the Municipality of Conner, a third class municipality
in the province of Apayao, Philippines. It is considered as the most populated area among
the seven municipalities of the said province with a total population of 20, 420 people.
Moreover, it has a total area of 91,384.24 hectare (as of 2006 Cadastral Survey)
composing of 21 barangays namely Allangingan, Buluan, Caglayan, Calafug, Cupis,
Daga, Guinamgamman, Karikitan, Katablangan, Malama, Manag, Nabuangan, Paddaoan,
Puguin, Ripang, Sacpil, Talifugo, Banban,Guinaang, Ili, and Mawegui. The place is
populated with different tribal groups-the Ilocanos, Ibanags, Malauegs and Isnegs.
Respondents of the Study
There were 12 respondents each from the Ilocano, Ibanag, and Malueg tribes who
are migrants of Conner, Apayao. The 12 respondents were further divided into two
groups: six adults (3 males, 3 females) and six minors aged 13-17 (3 males, 3 females).
The equal representation of sexuality is necessary to get the different perception of male
and female towards their counterpart.
The communication exposure profile and educational attainment of the
respondents were also taken into account given that these factors affect the acceptance or
misconceptions of other’s culture.
14
Figure 1. Map of Apayao Province showing the locale of the study
15
Moreover, individual variations were attributed to environmental influences like
poor home background, lack of nutrition, low economic status, and low cultural level.
This affects the readiness of an individual to learn (Henry, 1998).
Data Collection
The researcher used the interview schedule. The researcher guided the
respondents in answering. The English version of the interview schedule was translated
to the lingua franca of the tribe.
Survey on the level of agreement was conducted to corroborate the validity of the
Ilocano, Ibanag and Malaueg tribe’s perceptions toward the Isnegs.
Data Gathered
The data gathered include the socio-demographic and communication exposure
profile of the respondents, and the different stereotypes of the Ilocano, Ibanag, and
Malaueg tribes about the Isnegs of Conner, Apayao. The level of agreement of the Isnegs
to these stereotypes was also gathered.
Data Analysis
The data gathered were consolidated, tabulated and analyzed using frequency
counts, averages, and percentages (descriptive statistics).
16
RESULTS AND DISCUSSION
Socio-demographic Profile of the Respondents
The
characteristics
of the Malaueg, Ilocano, and Ibanag respondents are presented
in Table 1. Half of the Malaueg, Ilocano, and Ibanag respondents were under the age
bracket 13-19.
The age of the respondents was considered since it may affect their
perception/knowledge on the culture of the other tribe.
There was an equal number of female and male respondents. This is in
consonance with Tidang’s (2005) study that males could stereotype female and vice versa
regardless of cultural affiliation.
Through education, undesirable perceptions are changed. Thus, the educational
attainment of the respondents was considered in the study.
The table presents that almost all of the respondents had formal education. Eight
(66.66%) Malaueg, five (41.66%) Ibanag and six (50%) Ilocano respondents reached at
least college education. Among all of the respondents, only two got as far as the
elementary level.
As to the respondents’ occupation, 33.3% of the Malaueg respondents were
government employees (DAR, barangay health workers), 8.3% from the Ilocano tribe and
25% from the Ibanag tribe. Half of the respondents were minors. Further, 58.3% of the
Malaueg, and 50% of the Ilocano and Ibanag respondents were currently studying when
this study was conducted.
17
Table 1. Socio-demographic profile of the Malaueg, Ilocano, and Ibanag respondents
CHARACTERISTIC
MALAUEG
ILOCANO IBANAG
N=12 %
N=12 % N=12 %
Age bracket
13-19
6 50
6 50
6 50
20-26
1
8
3 25
1 8.3
27-33
2 1
2 17
2 16.7
34-40
1 8
1 8
- -
41-47
2
17
- -
1 8.3
48-54
- -
- -
2 16.7
Sex
Female
6 50
6 50 6 50
Male
6 50
6 50 6 50
Educational Attainment
Elementary Level/ Graduate
1
8.33
- -
1 8.33
High School Level/ Graduate
2 16.66 7 58.33 5 41.6
College Level/ Graduate
8 66.66 5 41.66 6 50
Vocational Course
1
8.33
- -
- -
Occupation
Government employee
4 33.3 1 8.3 3 25
Private
1
8.3
4 33.3 3 25
Student
7 58.3 6 50 6 50
Unemployed
- -
1
8.3
-
-
18
Communication Exposure Profile of the Respondents
Table 2 shows the communication profile of respondents. Newspapers, books, and
magazines are among the top three printed materials that the respondents read. Almost
half of the Ilocano (6) and the Malaueg (7) respondents read weekly while majority of the
Ibanag (11) respondents read on a daily basis.
News ranks first among the television programs viewed by Malauegs and Ibanags.
In contrast, drama program ranks first for the Ilocano tribe. Half of the Malauegs watched
daily and nine of Ibanags practice the same. There were three of the Ilocano respondents
who watched daily, half (6) of them watched weekly.
The table further shows that news was the most preferred radio program of all the
respondents and majority of the respondents (6 from the Malaueg, 10 from the Ilocano
and another 10 from the Ibanag respondents) listen to news everyday.
Communication exposure can affect the perception of the respondents. The
cultivation theory explains that mass media cultivate a perception of reality, so people
who consume the mass media extensively share those views more than mild or moderate
media users (Whitaker, 2002).
Stereotypes Against the Isnegs and the Bases
for These Stereotypes as Perceived by the
Ilocanos, Ibanags, and Malauegs
The stereotypes on Isnegs as perceived by the Ilocano, Ibanag and Malaueg tribes
are taken through personal interviews. It is categorized into: courtship, wedding
traditions/marriage customs, child rearing, kinship and relationship with other people,
death traditions, food and drink preferences, and livelihood activities. These were
presented in table 3.
19
Table 2. Communication exposure profile of the Malaueg, Ilocano, and Ibanag
respondents
CHARACTERISTIC
MALAUEG
ILOCANO
IBANAG TOTAL
(12)
(12)
(12)
PRINTED MATERIALS
(Preferences*)
Newspaper
10
6
10
26
Books
9
9
4
22
Magazine
8
6
4
18
Comics
4
2
4
10
Others (booklet, leaflet)
1
4
2
8
Frequency of reading
Everyday
4
4
11
19
Weekly
7
6
1
14
Monthly
1
1
-
2
Never
-
1
-
1
TELEVISION
(Segment preferences*)
News
9
6
1
16
Drama/telenovela
8
8
2
18
Science programs
5
4
3
12
Others
-
-
4
4
Frequency of watching
Everyday
6
3
9
18
Weekly
4
6
3
13
Monthly
-
-
-
-
Never
2
3
-
5
RADIO (Segment preferences)
News
10
10
9
20
Drama
7
7
4
18
Science programs
6
4
5
14
Others(music)
5
1
0
6
Frequency of watching
Everyday
6
10
10
26
Weekly
5
0
2
7
Monthly
-
1
-
1
Never
1
1
-
2
Multiple response *
20
Courtship and Marriage. The respondents considered the Isnegs’ courting and
wedding ceremonies to be expensive. The respondents claim that courting an Isneg
requires presents and dowries are compulsory. In addition, the statement “Ada gusi yu?”
(Do you own “gusi”) is asked by Isnegs when they are courted. Gusi is an antique jar that
signifies high social status. The mentioned statement is counterpart of “Ay waday elf
mo?” (Do you own an elf?), which is a stereotype for Kankana-eys as found by Tidang
(2005). Moreover, intimidation is visible and it is also believed that the Isnegs use their
social status in courting (I’m richer than you are).
They further view Isnegs to be fond of fines since marrying an Isneg with
unmarried older siblings requires payment. Indemnity is also imposed when an Isneg
student gets married. It is because the student’s future is ruined. It is also believed that the
bride’s relatives would ask for cash or things from the future in-laws as compensation for
raising the bride. This tradition is called “pinagsusuan”, “pinag-ubaan”. The money
however, will not be given to the couple, instead it will go to the relatives of the bride.
Some Malauegs perceive this to be unethical, saying that it is the responsibility of every
parent to raise their own children, and that they should not expect any payment for doing
their responsibility.
The respondents say that female Isnegs insist on wearing gowns, adding further to
the expense for the marriage.
Respondents also say that Isnegs get married at very young age and they (Isnegs)
do not think of their future.
Child Rearing. The two stereotypes on this category are contradictory to each
other. Some (27%) describe Isnegs as responsible parents and some (63.89%) think they
21
are irresponsible.
Malaueg respondents perceived that many of the Isneg children are malnourished.
At age 3, the child must help their parents in household chores. They also assumed that
Isneg parents cannot sustain the needs of their children. They think that parents do not
send their children to college, and they do not go to medical doctor for check-up or
medical needs. Instead, they go to the quack doctors.
The Ilocano respondents believed that Isneg parents and their children are not
well-educated so they prefer living in the remote areas.
In like manner, the Ibanag respondents think that Isnegs cannot guide their
children, they do not help them in their assignments and they do not encourage them to
go to school. The Isnegs are also perceived to be lazy in terms of schooling since they do
not look for scholarship programs and they even drop or fail their subjects even if they
are already scholars.
Kinship and Relationship with Other People. Three stereotypes arouse from this
category. Isnegs are assumed to be revengeful, envious and secluded.
The respondents (55.56%) said that they require payment (of some sort) from the
people who hurt them. Once they get hurt, they will exact revenge immediately.
Contradicting one of them means contradicting the whole tribe. Respondents said that
killing is easy for Isnegs.
Regarding kinship, Reynolds and Grant (1973) stated that members of the same
kinship group rally to support for a kin in almost any situation at any cost.
Respondents (25%) claimed that they do not socialize with other groups. This is
because they are envious of what other people have. This is often times the start of a lot
of disagreements which may lead to killing incidents.
22
Death traditions. According to the Maluaeg and Ibanag respondents, Isnegs are
superstitious when it comes to death ceremonies. Isnegs do the “besnag” (slapping of legs
during funeral because they believed that it will bring good luck to the bereaved family
and whatever good luck that shall fall on to the family will compensate their loss.
They also cry profusely during the wake to call on the spirit of the dead and ask
for forgiveness for any wrongdoing they have done while the dead was still living.
Food and Drink Preferences. All of the respondents thought that the Isnegs love
chili or spicy foods. Chili is always present during meal time. Ilocanos thought that
Isnegs know little in cooking since they simply boil all of their viands.
The Malauegs considered Isnegs as people who were fond of eating delicious
foods and they go to the city just to buy meat. In addition, some of the respondents said
that Isnegs love foul-smelling foods.
Clothing and Ornaments. The respondents thought that Isnegs were materialistic.
This is because they imitate the latest fashion and they are selective of clothes they wear.
Production and Livelihood. Generally, the respondents had negative stereotypes
against Isnegs on the livelihood category. Malaueg and Ilocano respondents assumed that
most of the Isnegs are lazy. The Isnegs do not cultivate their lands and they prefer living
in the mountains. The Isnegs were also known to practice “mamaya na” habit and crab
mentality. Malaueg respondents mentioned that their laziness cause many male Isnegs to
stay single because they cannot provide dowries.
Isnegs do not have concern for mothers who just gave birth because they let them
do heavy works like pounding of rice.
23
Table 3. Stereotypes against Isnegs
STEREOTYPES MALAUEG
ILOCANO
IBANAG
TOTAL
N=12 %
N=12 %
N=12 %
N=36 %
Courtship and Marriage
Courting/marriage are expensive. 12 33.3
9 25
7 19.44
28 77.78
Intimidation is visible.
- -
- -
6 16.67
6 16.67
Marriage occurs at a young age.
1 2.78
1 2.78
6 16.67
8
22.22
Child Rearing
Isnegs work hard to support their 4 11.11
3 8.33
3 8.33
10 27.78
family.
Isneg parents are irresponsible.
8 22.22
8 22.22
6 16.66
22 61.11
Kinship and Relationship with Other
People
Isnegs are revengeful.
8 22.2
3 8.33
9 25
20 55.56
They are envious
2 5.56
3 8.33
1 2.78
6 16.67
They don’t socialize with other
- -
3 8.33
6 16.66
6 16.67
groups.
Death Traditions
Isnegs are superstitious.
6 16.67
5 13.89
5 13.89
11 30.55
Their death ceremony is
4 11.11
1 2.78
1 2.78
6 16.67
expensive and laborious
Food and Drink Preferences
Isnegs love spicy foods
12 33.33
8 22.22
8 22.22
28 77.78
Isnegs are fond of delicious
5 3.89
1 2.78
1 2.78
7 19.44
foods.
Isnegs know a little in cooking.
- -
3 8.33
- -
3 8.33
Isnegs love foul-smelling foods.
6 16.67
- -
1 2.78
7 19.44
Clothing and Ornaments
Isnegs are materialistic.
2 5.56
3 8.33
- -
5 13.89
Production and Livelihood
Isnegs are lazy.
11 30.56
7 19.44
7 19.44
25 69.44
Isnegs don’t aim high. They are
4 11.1
3 8.33
11 30.56
18 50.00
not ambitious
24
On one hand, the Ibanags presumed that Isnegs prioritized their vices more than
anything else; they do not aim high so they stay poor, and they produce just enough food
for their family. Lastly, they thought that the Isnegs depend much on their pensions. If an
Isneg is receiving a pension, he/she will no longer work at anything that would alleviate
his living condition.
Socio-demographic Profile of the Isnegs
Twenty five Isneg respondents participated in a survey questionnaire to validate
the gathered stereotypes/perception and to rate their level of agreeability. Table 4
presents the socio-demographic profile of the respondents. As shown in the table, 32% is
clustered under 20-26 years old followed by age brackets 24-32 (28 %), 33-41 (24 %),
42-50 (8 %), 51-59 (4%) and 60-68 (4%).
Moreover, among the respondents, majority (64%) is females and 36 % are males.
Unlike the Ilocano, Ibanag, and Malaueg respondents, the Isneg’s gender is not
controlled.
It was observed that more than half (52%) of the Isneg respondents are vocational
graduates and 8% reached college. Twenty percent (20%) are elementary level/graduate
and another 20% are high school level/graduate. Only two (8%) did not finish elementary
education.
Further, 16% are students, 32% are unemployed and 28% are government
employees and 24 % are self-employed or privately employed as shop/retail store owner,
farmers, carpenters, etc.
25
Table 4. Socio-demographic profile of the Isnegs.
CHARACTERISTICS NUMBER
PERCENTAGE
(N=25)
(%)
Age Bracket
15-23
8
32
24-32
7
28
33-41
6
24
42-50
2
8
51-59
1
4
60-68
1
4
Sex
Female
16
64
Male
9
36
Educational Attainment
Elementary Level/Graduate
5
20
High School Level/Graduate
5
20
College
Level/Graduate
2
8
Vocational
Course
13
52
Occupation
Government
Employee
7
28
Private
6
24
Student
4
16
Unemployed
8
32
26
Level of Agreement of the Isnegs
Tables 5 and 6 explain the stand of the Isnegs regarding the stereotypes received
from other group.
Table 5 shows the level of agreeability on the different stereotypes perceived by
the Ilocano, Ibanag, and Malaueg respondents. The stereotypes having the greater mean
are agreed to a mean of 1.0-1.79 is strongly disagreed; 1.80-2.59 indicates that the
perceived stereotype is slightly disagreed; 2.60-3.39 is undecided upon; 3.40-4.19 is
slightly agreed and stereotype with a mean of 4.20-5.0 is strongly agreed.
The category of the stereotypes whether negative, neutral, or positive is presented
in Table 6. The categorization is based on the Isnegs’ responses. It is accepted as positive
if the mean is 2.34-3.0, neutral if the mean is 1.67-2.33, and negative if the mean is 1.0-
1.66.
Courtship and marriage. As to courtship and marriage, Isnegs slightly agreed on
the issue that their traditions are expensive. This is said to be a neutral stereotype. Isnegs
are undecided of the other two stereotypes: intimidations are visible, marriage occurs are
young age. Both are negative stereotypes
Child rearing. One of the stereotypes on this category is considered to be positive
and the other is negative. Isnegs strongly agree (4.50) that they work hard to support their
families. On the contrary, they strongly disagree (1.52) on the stereotype that they are
irresponsible when it comes to child rearing. The first stereotype was considered positive
while the latter is negative.
Kinship and relationship with other people. In like manner, the respondent of this
study viewed that every Isneg is involved in their occasions. The table shows that this
27
perception is undecided upon by Isnegs and is regarded as neutral.
There are three negative stereotypes. The statement ‘killing is easy’ is slightly
disagreed and is deemed to be neutral by Isnegs. Keesing (1962) said that leadership in
the Isneg society is attained by virtue of one’s bravery, wisdom and skill as a warrior.
The more heads a warrior takes, the more his influence grows. In like manner, an Isneg
respondent mentioned that killing is part of the traditional culture which had been
abolished long ago because of the cross-cultural exchange.
Furthermore, the stereotypes that they are envious, secluded or they do not
socialize with other groups are slightly disagreed and these are regarded as negative.
Death traditions. The stereotypes that Isnegs are superstitious are slightly agreed.
It is characterized as neutral since it has a mean of 2.00. The stereotype that their death
ceremony is expensive and laborious has a mean of 2.00 and it is slightly disagreed upon.
Food and drink preferences. Only one out of four stereotypes is positive however,
Isnegs are undecided yet whether to agree or disagree. The neutral stereotypes include:
Isnegs are fond of delicious foods; they know a little in cooking; and Isnegs loves foul-
smelling foods.
Clothing and ornaments. This category has the least stereotype. There is only one
stereotype which is Isnegs are materialistic. As to its characteristics, it has a mean of 1.50
which means it is a negative stereotype. This is slightly disagreed upon by Isnegs.
Production and livelihood. All of the stereotypes on the livelihood activities have
negative means like 1.31 and 1.41 which are strongly opposed by Isnegs.
28
Table 5. Level of agreement of the Isneg respondents on the stereotypes
STEREOTYPES 5
4
3
2
1
N
MEAN
DESCRIPTION
Courtship and Marriage
Courtship and marriage are
4
12 6
2 1
25 3.64
Slightly agreed
expensive.
Intimidation is visible.
1
6
9
2 2
20 3.10
Undecided
Marriage occurs at a young age. 4
3
3
4 7
21 2.67
Undecided
They are fond of indemnities.
3
2
10 5 5
25 2.72
Undecided
Child Rearing
Isnegs work hard to support
18
3
1
1 1
24 4.50
Strongly agreed
their family.
Isneg parents are irresponsible. 0
0
5
2 16 23 1.52
Strongly disagreed
Kinship and Relationship With
Other People
Isnegs are revengeful
3
4
5
4 8
24 2.58
Slightly disagreed
They do not socialize with
5
1
2
1 14 23 2.17
Slightly disagreed
other tribal groups.
They are envious
3
1
1
4 11 20 2.05
Slightly disagreed
Death Traditions
Isnegs are superstitious
11
4
4
3 1
23 3.91
Slightly agreed
Their death ceremony is
2
3
1
6 11 23 2.09
Slightly disagreed
expensive and laborious
Food and Drink Preference
Isnegs loves spicy foods.
They are fond of delicious foods. 8
4
1
6 5
24 3.17
Undecided
They know a little in cooking
5
4
5
4 5
24 3.00
Undecided
Isnegs loves foul-smelling
1
2
7
7 6
23 2.35
Slightly disagreed
foods
5
2
6
4 7
24 2.75
Undecided
Clothing and Ornaments
Isnegs are materialistic.
1
3
3
4 10 21
2.10
Slightly disagreed
Livelihood Activities
Isnegs are lazy
1
1
2
4 16 24 1.63
Strongly disagreed
They do not aim high
0
1
6
1 16 24 1.67
Strongly disagreed
29
Table 6. Characteristics of the stereotype as perceived by the Isneg respondents.
STEREOTYPES 3
2 1
N
MEAN
DESCRIPTION
Courtship and marriage
Courtship and marriage are
5
9
8
22
1.86 Neutral
expensive.
Intimidation is visible.
4
3
14
21
1.52 Negative
Marriage occurs at a young age.
3
7
11
21
1.62 Negative
Child rearing
Isnegs work hard to support
18
2
2
22
2.73 Positive
their family.
Isneg parents are irresponsible.
0
8
14
22
1.36 Negative
Kinship and Relationship with
Other People
Isnegs are revengeful
3
8
10
21
1.67 Neutral
They don’t socialize with other
2
3
17
22
1.32 Negative
tribal groups.
They are envious.
1
4
14
19
1.42 Negative
Death traditions
Isnegs are superstitious
6
10
6
22
2.00 Neutral
Their death ceremony is
5
12
5
22
2.00 Neutral
expensive and laborious.
Food and drink preference
Isnegs loves spicy foods.
15
5
2
22
2.60 Positive
They are fond of delicious
7
9
6
22
2.05 Neutral
foods.
3
13
6
22
1.86 Neutral
They know a little in cooking
4
8
10
22
1.73 Neutral
Isnegs love foul-smelling foods
Clothing and ornaments
Isnegs are materialistic.
2
6
12
20
1.50 Negative
Production and Livelihood
Isnegs are lazy
2
3
17
22
1.31 Negative
They don’t aim high
2
5
15
22
1.41 Negative
30
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary
The study was conducted to gather the perceptions of other tribes toward the
Isneg group. The perceptions/stereotypes were gathered from Maluaegs, Ilocanos, and
Ibanags who are residing in Conner, Apayao at the time of the study. The data were
gathered through personal interviews. Isnegs were then asked to rate their level of
agreement to the stereotypes.
The stereotypes were classified into: courtship, wedding traditions/marriage
customs, child rearing, kinship, death traditions, food and drink preferences, clothing and
ornaments and livelihood activities.
Three stereotypes were obtained from the courtship category, eight from the
wedding traditions/marriage customs category, six from the child rearing category, seven
from the kinship category, four from death traditions category, six from the food and
drink preferences, three from clothing and ornaments and nine from the livelihood
category.
Most of the stereotypes from the Ilocano, Ibanag and Malaueg group are negative
and these are strongly opposed by the Isneg participants. Only one stereotype was agreed
upon under courtship/wedding, child rearing, and under the food and drink categories
The Isnegs disagreed to all stereotype on the clothing and ornaments, and
livelihood, but they agreed to the two stereotypes on death traditions.
31
Conclusions
Based on the findings of the study, the following conclusions were drawn:
1. most of the respondents had formal education or had reached at least
secondary level and most are employed;
2. the gathered stereotypes on Isnegs from the different tribal groups have
similarities;
3. usually, the negative stereotypes perceived by the Malaueg, Ilocano,
Ibanag respondents were strongly disagreed upon by the Isnegs; and
4. some of the stereotypes are based mainly from past events, or past
practices and observations.
Recommendations
The researcher recommends the following:
1. Cultural presentations (stage plays, dances), forums and other educational
means regarding the culture of any tribe should be observed to educate people
further about their origin, practices and personality, so as to avoid
stereotyping.
2. Negative stereotyping must be minimized or avoided if not totally
eradicated.
3. A similar study should be carried out in other tribal communities to widen
the understandings on the stereotypes and its effect to the development of a
community.
32
4. A follow-up research should be conducted regarding the effects of the
perceived stereotypes in information dissemination or the communication
practices in the locality.
33
LITERATURE CITED
ANONYMOUS.n.d. Historical Background: Ethnography of the Major Ethonolinguistic
Groups in the Cordillera
ANONYMOUS.n.d.Racial Discrimination. Retrieved on October 22, 2007 from
http://www.obh.hu/nekh/en/cases/oktat2.htm.
ANSWERS COPORATION, 2006. Ethnic Groups of Insular Southeast Asia: Philippines
and Formosa. Retrieved on September 20, 2006 from
http://literalno4.tripod.com/isneg _frame.html.
AXELSON, R. 1998. General Anthropology, Society, in Relation to Human Behavior.
New York: Ronald Press Company.
BADUEL, C.M. 1992. Social Philosophy. Angeles University Foundation Printing Press
BRAID, F. R. 1993. Social Responsibility in Communication Media. Katha Publishing
Co., Inc.
CALDEZ, E. 2005. Fanaticism or Faith in Crucified Christ? Inquirer Northern Luzon.
Retrieved on September 29, 2006 from
http://news.inq7.net/regions/index.Php?index=2&story_id=31400&col=36
CALUGAN.n.d. Social Science 12 Student Handbook: Society and Culture with Family
Planning. BSU, La Trinidad, Benguet
CCP Encyclopedia, 2006. Peoples of the Philippines. Retrieved on September 20, 2006
from http://www.answers.com/topic/tribal-groups-of-the-phillipines.
FININ, G. 2005. The Making of the Igorot: Ramut ti Panagkaykaysa Dagiti taga
Cordillera.
MAC DONALD, F. et al. 1995. Sociology Focus on the Philippines (3rd ed.) Quezon City
Philippines: Ken Incorporated.
MAGUIGAD, P. et al. 2005. Fundamentals of Sociology and Anthropology with
Introduction to Family Studies.
RUBINO, CARL. 1998. Ilocano Phrasebook and Dictionary. New York: Hippocrene
Books. Pp. 7-8.
RUBINO, CARL. 2000. Ilocano Grammar and Dictionary. Honolulu: University of
Hawaii Press. Retrieved on March 19, 2008 from
http://iloko.tripod.com/Ilocano.html
34
TIDANG, A. 2004. Participatory Message Development as Strategy in Gathering
Information. BS Thesis. BSU, La Trinidad, Benguet.
WIKIPEDIA.n.d. The Ilocano People. Retrieved from
http://en.wikipedia.org/wiki/Ilocano_people
WIKIPEDIA.n.d. Perception and Reality. Retrieved October 16, 2007, from
http://en.wikipedia.org/wiki/Perception
WILSON, L. 1947. Apayao Life and Legends. Baguio Southeast Asia Institute.
WORLD BOOK ENCYCLOPEDIA. 2005. Culture and Society.
ZAPATA. 2004. Cultural Identity and Discrimination. Retrieved on October 25, 2007
from http:/www.saguro.org.
35
APPENDIX A
INTERVIEW SCHEDULE FOR THE ILOCANO, IBANAG, AND MALAUEG TRIBE
I. Socio-demographic Profile
Name:
Age:
Sex:
Educational
Attainment:
Elementary Level
Elementary Graduate
High School Level High School Graduate
College Level
College Graduate
Finished Vocational Course
Occupation:
Tribal Affiliation of Mother:
Tribal Affiliation of Father:
II. Communication Exposure Profile
1. I love reading
Newspaper
Comics
Magazines
Not reading at all
Books
Others
I read
Everyday
Monthly
Weekly Not reading at all
2. I love watching
Science programs
Drama/Telenovelas
News
Others
I watch
Everyday
Monthly
Weekly Not watching at all
3. I love listening to
Science programs
Drama/Telenovelas
News
Others
I listened to radio
Everyday
Monthly
Weekly Not listening at all
36
III. Questions
1. What are your stereotypes against Isnegs as to the following categories?
• Courtship
• Wedding traditions/marriage customs
• Child rearing
• Kinship
• Death traditions
• Food and drink preferences
• Clothing and ornaments
• Livelihood activities
2. How did you come up with those stereotypes?
37
APPENDIX B
SURVEY QUESTIONNAIRE FOR ISNEGS
I. Socio-demographic Profile
Name:
Age:
Sex:
Educational
Attainment:
Elementary Level
Elementary Graduate
High School Level ___________High School Graduate
College Level
_____
College Graduate
Finished Vocational Course
Occupation:
Tribal Affiliation of Mother:
Tribal Affiliation of Father:
II. Agreement Level on the Perceived Stereotypes
5- I strongly agree (absolute)
4- I slightly agree (case-to-case basis)
3- I am undecided (cannot determine if I agree or not)
2- I slightly disagree (case-to-case basis)
1- I strongly disagree (absolute)
The following are perceptions of some individuals from the Ilocano, Ibanag, and Malaueg
tribes. If you belong to the Isneg tribe please check the box using the code above.
Stereotypes against Isnegs as perceived by other tribes
5 4 3 2 1
COURTSHIP AND MARRIAGE
Courting/marriage are expensive.
Intimidation is visible
Marriage occurs at a young age
5 4 3 2 1
CHILD REARING
Isnegs work hard to support their family
Isneg parents are irresponsible
5 4 3 2 1
KINSHIP AND RELATIONSHIP WITH OTHER PEOPLE
Isnegs are revengeful
They are envious
38
They don’t socialize with other tribal groups
DEATH TRADITIONS
5 4 3 2 1
Isnegs are superstitious
Their death ceremony is expensive and laborious
FOOD AND DRINK PREFERENCES
5 4 3 2 1
Isnegs love spicy foods
Isnegs are fond of delicious foods
Isnegs know a little in cooking
Isnegs love foul-smelling foods
CLOTHING AND ORNAMENTS
5 4 3 2 1
Isnegs are materialistic.
PRODUCTION AND LIVELIHOOD
5 4 3 2 1
Isnegs are lazy
Isnegs don’t aim high. They are not ambitious
Please indicate by checking the box if you think the perceptions are positive, negative, or
neutral.
Stereotypes as perceived by Ilocano, Ibanag, Malaueg
positive neutral negative
COURTSHIP AND MARRIAGE
Courting/marriage are expensive.
Intimidations are visible
Marriage occurs at young age
positive neutral negative
CHILD REARING
Isnegs work hard to support their family
Isneg parents are irresponsible
KINSHIP AND RELATIONSHIP WITH OTHER PEOPLE
positive neutral negative
Isnegs are revengeful
They are envious
They don’t socialize with other tribal groups
DEATH TRADITIONS
positive neutral negative
Isnegs are superstitious
Their death ceremony is expensive and laborious
FOOD AND DRINK PREFERENCES
positive neutral negative
Isnegs love spicy foods
Isnegs are fond of delicious foods
Isnegs know a little in cooking
Isnegs love foul-smelling foods
CLOTHING AND ORNAMENTS
positive neutral negative
Isnegs are materialistic.
PRODUCTION AND LIVELIHOOD positive
neutral
negative
Isnegs are lazy
Isnegs don’t aim high. They are not ambitious
39
APPENDIX C
STEREOTYPES AGAINST ISNEGS AND ITS BASES
STEREOTYPES
BASES
Courtship and Marriage
Courting/marriage are expensive.
The statement Ada gusi yu? is asked when
Isnegs are courted.
Females insist on wearing wedding gown.
Isnegs are not contended in simple means of
wedding celebration.
Dowries/gifts are compulsory
Isnegs claim for anything intended for the
relatives instead of the couple.
Their effort in raising their daughter is
compensated by payment.
Intimidation is visible.
They use their social status in courting
Marriage occurs at a young age.
Child Rearing
Isnegs work hard to support their
family.
Isneg parents are irresponsible.
Isneg children are malnourished.
Isneg parents don’t help in the assignments
of their children. They don’t encourage them
to go to school.
The needs of the children are not sustained.
Isneg parents and their children are not
educated.
They don’t let there sick child be checked by
medical doctors.
Upon reaching high school, most of them
drink liquor and are not prohibited of it.
Kinship and Relationship with Other
People
Isnegs are revengeful.
Most of their misunderstandings are due to
their crab mentality.
Killing is easy for them.
Payment is required if they get hurt.
Contradicting one of them means
contradicting all of them.
The offender of his family will get hurt when
indemnities are not paid.
40
They are envious
They envy an individual, or a family that is
financially superior than they are.
They don’t socialize with other
groups.
Death Traditions
Isnegs are superstitious.
Isnegs overact in crying.
They perform besnag (hard slapping of legs)
which will give them good luck.
Their death ceremony is expensive and
laborious.
Food and Drink Preferences
Isnegs love spicy foods
Isnegs are fond of eating chili even if it
causes gastritis
Isnegs are fond of delicious foods.
Isnegs go the city only to buy meat.
Isnegs know a little in cooking.
Isnegs love foul-smelling foods.
CLOTHING AND ORNAMENTS
Isnegs are materialistic.
Isnegs imitate the latest fashion.
They are vain and selective with
clothes they wear.
Production and Livelihood
Isnegs are lazy.
Isnegs are industrious but most of them are
indolent.
Isnegs don’t cultivate their lands.
The Isnegs depend on their pensions.
Males don’t wash clothes and females do
heavy task.
Isnegs prioritize their vices.
Isneg pensioners depend much on their
pensions.
Due to their laziness, males stayed single
because they can’t offer dowries.
Isnegs don’t aim high. They are not
They prefer living in rural areas.
ambitious
They don’t give value to education and they
drop their.
schooling even if they are grantees and
scholars
Isnegs produce just enough food for their
family.
41
CA-UR Form 9
Benguet State University
COLLEGE OF AGRICULTURE
La Trinidad, Benguet
March 24, 2008
Date
APPLICATION FOR MANUSCRIPT ORAL DEFENSE
Name:
Jovalyn
P.
Kilbas
Degree: (Major Field): Bachelor of Science in Development Communication
(Development
Journalism)
Title of Research: Stereotypes of the Ilocanos, Ibanags, and Malauegs on the Isnegs of
Conner,
Apayao
Date and Time of Defense: January 30, 2008; 10:15 am
Place of Defense: AC 209, CA Theater, College of Agriculture
Endorsed:
Marife D. Carpio
Adviser and Chairperson, Advisory Committee
(Printed Name & Signature)
Approved:
Anna Liza B. Wakat
Maria Luz D. Fang-asan
Member, Advisory Committee
Member, Advisory Committee
(Printed Name & Signature)
and Department Chairperson
(Printed Name & Signature)
------------------------------------------------------------------------------------------------------------
RESULT OF ORAL DEFENSE
Name
and
Signature
Remarks
(Passed
or
Failed)
Marife D. Carpio
Adviser and Chairperson, Advisory Committee
Anna Liza B. Wakat
Member, Advisory Committee
Filmore Y. Awas
Member, Advisory Committee
Maria Luz D. Fang-asan
Member, Advisory Committee
and Department Chairperson
Copy Furnished:
Adviser
Members of Advisory Committee
Department
Chairperson
College
Secretary
Document Outline
- Stereotypes of the Ilocanos, Ibanags, and
Malauegs on the Isnegs of Conner, Apayao.
- BIBLIOGRAPHY
- ABSTRACT
- TABLE OF CONTENTS
- INTRODUCTION
- Rationale
- Statement of the Problem
- Objectives of the Study
- Importance of the Study
- Scope and Limitations
- REVIEW OF LITERATURE
- The Isneg Tribe
- The Ibanag and Malaueg Tribe
- The Ilocano Tribe
- Perceptions
- Culture
- Social Relationship
- Formation of Cultural Discrimination
- METHODOLOGY
- Locale and Time of the Study
- Respondents of the Study
- Data Collection
- Data Gathered
- Data Analysis
- RESULTS AND DISCUSSION
- Socio-demographic Profile of the Respondents
- Communication Exposure Profile of the Respondents
- Stereotypes Against the Isnegs and the Basesfor These Stereotypes as Perceived by theIlocanos, Ibanags, and Malauegs
- Socio-demographic Profile of the Isnegs
- Level of Agreement of the Isnegs
- SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
- Summary
- Conclusions
- Recommendations
- LITERATURE CITED
- APPENDICES