BIBLIOGRAPHY POTECTAN, CHERRY V....
BIBLIOGRAPHY
POTECTAN, CHERRY V. APRIL 2013: ‘Ub-ufon’: Community Communication
among the Natives of Kadaclan, Mt. Province residing in Baguio City as an avenue for
Strengthening Unity.Benguet State University, La Trinidad, Benguet
Adviser: Gretchen Shagami C. Mangahas, MDC
ABSTRACT
Communication plays a significant role in a community because every community
has its own story to tell. Each of the residing individuals entails and encompasses unique
characteristics. Communication is a means of promoting unity and it creates and maintains
the sense of self or identity. Emergence of sharing among the community can give way to
the establishment of linkages and at the same time, contribute to the promotion of the
present indigenous knowledge, systems, and practices (IKSP) being observed in the
community.
Community communication, on the other hand, is a process where
a group of people
interact and share certain things as a group. Many factors may affect th
e identity of the
participants and their degree of adhesion such asinte
nt, belief, resources, preferences and
needs.
Some residents of Kadaclan, Barlig, Bontoc, Mt. Province flocked to Baguio City
in search for a greener pasture. The migrants resided with their relatives who
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
residing in Baguio City as an avenue for Strengthening Unity.| POTECTAN, CHERRY V.
APRIL 2013
came before them. As years passed, the migrants grew in number and settled mostly in
communities namely: Kadaclan Village, Loakan Proper, San Luis, Quezon Hill and Kias.
But these natives in the city had been tracing their paths back to their ‘kailians’in the city
by keeping the connection with them through community communication. Communities
like these had been recognizing the role of communication for years.
Given the instances, the study was conducted. The study includes the
sociodemographic profile of the respondents; history of community communication among
the natives of Kadaclan residing in Baguio City; purposes of community communication;
the communication process; challenges encountered; and the changes in the community
communication process among the respondents residing in Baguio City.
The study was conducted from December 2012-January 2013 in Baguio City. The
respondents were natives of Kadaclan, Mt. Province residing in Baguio City. The data in
the study were gathered through site visitations, key informant interview and personal
interview with the respondents using an interview schedule.
The study concluded that the natives of Kadaclan, Barlig, Mt. Province residing in
Baguio City practice community communication they call ‘ub-ufon’ for a long time and
everyone can be involved in ‘ub-ufon’. Most of the involved natives in ‘ub-ufon’ were
adults and elders of the community then there will be no discrimination among them since
everyone can participate and carry on the said process.
Further, natives in the city preferred personal communication among any other
channel since the said practice was equated as a sign of respect that should not be lost.
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
residing in Baguio City as an avenue for Strengthening Unity.| POTECTAN, CHERRY V.
APRIL 2013
However, modernization has caused challenges such as the use of electronic
gadgets that affects the quality of the message and changes in the community
communication.
Communicating with ‘kailians’ is a living gesture of the spirit of unity and
cooperation among the ‘Ifialigs’ residing in the city of BaguioThe general impact and
purpose of ‘ub-ufon’ leads to creating and maintaining identity, unity and the strengthening
the bond of the community.
With the above findings, the researcher recommends that the natives of Kadaclan,
Barlig residing in the city should continue to strengthen the practice of ‘ub-ufon’ because
it is a way of exposing themselves of the old customs and traditions of the province. At the
same time, they will be able to keep the spirit of a community though they were settled in
different settings in Baguio City.
Further, most of the respondents recommend that adults and elders should
encourage the younger generation to participate in communicating to other
‘kailians’situated in other communities since the next generation is more comfortable using
electronic gadgets and their interest does not concern much on the practice of ‘ubufon’.
Whilethe elders recommended that the practice of ‘ub-ufon’ may be adopted and valued as
a part of the traditional life since the said practice is equated as a sign of respect that should
not be lost.
Lastly, further studies may be conducted to support and document the efforts
implemented by the natives of Barlig residing in the city to keep the spirit of community
intact though distant in terms of geographical location.
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
residing in Baguio City as an avenue for Strengthening Unity.| POTECTAN, CHERRY V.
APRIL 2013
INTRODUCTION
Rationale
Every individual revolves in a society or a group called community where
intent,
belief, resources, preferences, needs, risks, and a number of other conditions may be
present and common, affecting th
e identity of the participants and their degree of
cohesiveness.
A day will not pass without people interacting with different individuals each day
of their lives. Transactions and interactions have been a practice even before various
breakthroughs in technology emerged for easier information exchange. Simple greetings
and gestures reinforce a message. Emails, text messages and calls are convenient ways by
which a person can communicate these days. But no matter how and what people use to
convey their messages, communication is undeniably indispensable.
Julian (2011) stated that communication is at the core of our humanness. How we
communicate with each other shapes our lives and our world. Making effort to become
more effective in interacting with persons from diverse backgrounds and by working at
developing relationships based on mutual respect and sense of ethical fairness will inspire
our chances of leading more fulfilling personal and professional lives.
Not only does communication cater to progress through persuading and motivating
people but more of educating and informing through the transfer of one's knowledge and
beliefs to another individual. One gains power with knowledge generated from one's own
experiences and his environment. Therefore, communication arises to address a need, one
of which is to provide information.
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
residing in Baguio City as an avenue for Strengthening Unity.| POTECTAN, CHERRY V.
APRIL 2013
Information is important in the community because it creates change in an
individual’s perception to make right decisions to fulfill goals.
In the same light, communication plays a significant role in a community because
every community has its own story to tell. Each of the residing individuals entails and
encompasses unique characteristics. The only way that these individuals be able to share
their own wares to others is through communication.
Communication is a means of promoting unity and creates and maintains the sense
of self or identity as stated by Dunn and Goodnight (2003). Emergence of sharing among
the community can give way for the establishment of linkages and at the same time,
contribute to the promotion of the present indigenous knowledge, systems, and practices
(IKSP) being observed in the community.
Community communication is a process where
a group of people interact and share
certain things as a group. Many factors may affect
the identity of the participants and their
degree of adhesion such as inte
nt, belief, resources, preferences and needs.
In the long run, communication can be an avenue for strengthening unity since
residents will have their own way of preserving their culture- their beliefs, values, and
identity.
Realizing the sense of self or identity affects the development in the individual. If
one feels that he belongs to a community, he easily develops his potential and skills among
the group where he belongs.
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
residing in Baguio City as an avenue for Strengthening Unity.| POTECTAN, CHERRY V.
APRIL 2013
Some residents of Kadaclan, Barlig, Bontoc, Mt. Province flocked to Baguio City
in search for a greener pasture. The migrants resided with their relatives who came before
them. As years passed, the migrants grew in number and settled mostly in communities
namely: Kadaclan Village, Loakan Proper, San Luis, Quezon Hill and Kias.
But these natives in the city had been tracing their paths back to their ‘kailians’in
the city by keeping the connection with them through community communication.
Communities like these had been recognizing the role of communication for years.
Given the instances, there is a need to study the community communication process
practiced among the natives of Kadaclan, Mt. Province residing in Baguio City as an
avenue for strengthening unity.
Statement of the Problem
This study aimed to answer the following questions:
1.
What is the socio-demographic profile of the respondents?
2.
How did the community communication begin among the natives of
Kadaclan residing in Baguio City?
3.
What are the purposes of community communication among the
respondents?
4.What is the communication process among the respondents residing in Baguio
5.
City given the elements of communication?
6.
What are the challenges encountered in community communication?
7.
What are the changes in the community communication?
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
residing in Baguio City as an avenue for Strengthening Unity.| POTECTAN, CHERRY V.
APRIL 2013
Objectives of the Study
Generally, it aimed to study the community communication among the natives of
Kadaclan, Mt. Province residing in the city as an avenue for strengthening unity.
It specifically aims to:
1. determine the socio-demographic profile of the respondents;
2. determine how community communication begin among the natives of Kadaclan
residing in Baguio City;
3. determine the purposes of community communication among the respondents;
4. determine the communication process among the respondents residing in Baguio
City given the elements of communication;
5. determine the challenges encountered in community communication; and
6. determine the changes in the community communication process.
Importance of the Study
The study may contribute to the recognition of the role of community
communication and keeping such practice among the natives of Kadaclan, Mt. Province
situated in Baguio City.
Since the study aims to explore the process of community communication of the
natives, the challenges can be identified as well as the advantages it contributes in
preserving the culture and the values carried in a community.
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
residing in Baguio City as an avenue for Strengthening Unity.| POTECTAN, CHERRY V.
APRIL 2013
If popularized, the study may serve as a basis to appreciate the role of community
communication within an area, especially in keeping their bond and identity among their
group.
Scope and Limitations of the Study
The study focused on the information exchange among the specified respondents
situated in Baguio City in order to know how they practice community communication in
facilitating healthy information dissemination and keeping the practice among themselves.
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
residing in Baguio City as an avenue for Strengthening Unity.| POTECTAN, CHERRY V.
APRIL 2013
REVIEW OF LITERATURE
Communication and Community
As emphasized by Dunn and Goodnight (2003) communities are more than
geographic locations. Communities are also created by shared meanings for symbols. These
shared meanings bind people together in support or work networks. So, someone who lives
a hundred or thousands of miles from you could be a part of your social community because
you share a similar language or symbol system.
Further, Adedokun et al. (2010) recognized that communication is a key component
of sustainable development since daily interaction of citizens in a community is essential
to collective action and that effective communication serves to stimulate and direct such
interactions
Also, adequate community communication leads to effective collaborative efforts
in issue of development. Communication will help engage citizens in development.
Communication
Communication, according to Dunn and Goodnight (2008) is the interdependent process
of sending, receiving and understanding messages. Although it is ongoing, dynamic
process that changes from one communication setting to the next, there are certain
components that are always present: people, a message, encoding, decoding, the channel,
feedback, the context and the noise.
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
residing in Baguio City as an avenue for Strengthening Unity.| POTECTAN, CHERRY V.
APRIL 2013
As elaborated by Martin and Nakayama (2007), communication maybe understood
as a symbolic process whereby reality is produced, maintained, repaired and transformed.
This definition involves several ideas.
First, communication is symbolic. This means that those words we speak and the
gestures we make have an inherent meaning but rather gain their significance from an
agreed-upon meaning. Thus, we use symbols to communicate; we assume the other person
shares our symbol system. Also, these symbolic meanings are conveyed both verbally and
nonverbally.
When we communicate, we assume that the other person takes the meaning that we
intend, however, for individuals from different cultural backgrounds and experiences, this
assumption maybe faulty.
Second, the process by which we negotiate meaning is dynamic. When we negotiate
meaning, we are creating, maintaining, repairing or transforming reality. This implies that
people are actively involved in the communication process. One person cannot
communicate alone.
Functions of Communication in the Community
The functions of communication in the society have been recognized among the cited
authors. Dunn and Goodnight (2003) specified five functions of communication in the
aspect of individual and community development.
Communication creates and maintains our sense of self or our identity. It is through
communication that we learned our name and gender; we learned about love, frustration
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
residing in Baguio City as an avenue for Strengthening Unity.| POTECTAN, CHERRY V.
APRIL 2013
and fear; and we learned how to be a part of the family. Specifically, communicating with
others helped us to create who we are.
In 2005, Ruble mentioned that communication helps humans to define who they
are. In other words, it is how we communicate with others that help us formulate the
parameters of our identity. Some scholars have argued that we are most attracted to people
who confirm our identity. This confirmation can come in different forms, depending on the
self-image of the communicator. People with relatively high selfesteem seek out others
who confirm their value and avoid those who treat them poorly. Conversely, people who
regard themselves as unworthy may look for relationships in which others treat them badly.
For understanding and insight, one key function of communication is self-other
understanding: insight into ourselves and others.
Through communication encounters we are able to learn by why we are trusting
and untrusting, whether we can make our thoughts and feelings clear, under what
conditions, we have the power to influence others and whether we can effectively make
decisions and resolve conflicts and problems as was stated by Gamble and Gamble (2002).
Verderber and Verderber (2002) added that people communicate to meet needs.
Because by nature as social animals, there is a need for other people just as the need for
food, water, and shelter. Two people may converse for hours gossiping and chatting about
consequential matters that neither remembers afterwards. Their communication served the
purpose of meeting the need to simply talk with another human being.
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
residing in Baguio City as an avenue for Strengthening Unity.| POTECTAN, CHERRY V.
APRIL 2013
They added that through communicating, sense of self are enhanced and
maintained. Through communication, people learn who they are, what they are good at,
and how others react to how they behave.
Communication helps us create community. Communities are more than
geographic locations. Communities are also created by shared meanings for symbols.
These shared meanings bind people together in support or work networks. So, someone
who lives a hundred or thousands of miles from you could be a part of your social
community because you share a similar language or symbol system.
The Agricultural Communicators in Education (1983) even reinforced that we
spend much of our times with groups of people during work and leisure because we
generally need others to fulfill our own ambitions and aspirations.
But for most part, we belong to groups because we want to. Doing so often satisfies
one or more of our individual motivating forces- security, response, recognition, new
experiences. Belonging to a group often becomes a very necessary way to reach some of
our goals.
As a social need, Ruble (2005) stated that researchers have identified several social
needs that are satisfied through communication: affection, inclusion, escape, relaxation and
control. These are needs that must be filled, and only communication with others can satisfy
that need. Anthropologist Walter Goldschmidt terms the communication drive as the
"human career."
Moreover, Ruble added that as a physical need:studies show that social isolation is
a major risk factor contributing to coronary disease, comparable to physiological factors
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
residing in Baguio City as an avenue for Strengthening Unity.| POTECTAN, CHERRY V.
APRIL 2013
such a s diet, smoking, obesity an lack of physical activity socially isolated people are four
times more susceptible to the common cold than those who have active social networks.
Communication forms and strengthens relationships. Through communication, we
human bonds that, in turn, form our friendships, families, and work relationships. It is
through communication that we share our emotions and feelings.
It was further reinforced by Gamble and Gamble (2002) that communication
contributes to meaningful relationships. Communication offers each of a the chance to
satisfy needs to be with others, for social contact (inclusion); need to feel that people are
capable and responsible, that they are able to deal with and manage our environment and
influence others (control); and the need to express and receive love (affection).
Communication also gives us the chance to share our personal reality with people
from our own culture, as well as people from different cultures.
Verderber and Verderber (2002) elaborated that individuals communicate to
develop relationships. Not only do they get to know others through communication with
them but more important, to develop relationships with them that grow and deepen or
stagnate and wither away.
Part of being in a relationship is the ability to influence the other person.
Communication allows us to sell products, campaign for an issue or candidate, debate a
topic in class or get the television remote from our significant other. Persuasion is an
integral part of our lives because we are not only the sources of persuasive communication,
but also the receivers of persuasive message.
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
residing in Baguio City as an avenue for Strengthening Unity.| POTECTAN, CHERRY V.
APRIL 2013
In any case, our experiences with persuasion afford each of us the chance to
influence others so that we try to realize goals were also added by Gamble and Gamble
(2002).
Communication conveys and creates information. Communication allows us to
find information that will help us fulfill our needs. Also, communication helps us create
information and knowledge. We learn from one another and use that information to develop
new ideas and concepts.
We communicate to exchange information. Some information we get through
observation, some through reading, some through television, and a great aid through direct
communication with others, furthered Verderber and Verderber (2002).
Howe (1963) as cited by Matson and Montagu (1968) added that communication
means life or death to persons; both the individual and the society derive their basic
meaning from the relations that exist between persons. It is through dialogue that humans
accomplish the miracle of personhood and community.
The unique thing about the human world is that something never happens in the
animal or plant world. Humans are made humans by what happens, that special event
begins by one human turning to another, seeing him or her as this particular other being
and offering to communicate with the other in a mutual way, building from the individual
world each person experiences to a world they share together added Buber (1965).
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
residing in Baguio City as an avenue for Strengthening Unity.| POTECTAN, CHERRY V.
APRIL 2013
Communication and Culture
Culture is one factor that affects communication within a community. Culture is an
integral part of each of us and determines many of our individual characteristics.
Culture identifies us as members of a particular group and shapes our values and biases.
Much cultural influences occur with our realizing it; typically, we are not conscious of the
fact that much of our behavior is conditioned by our culture.
The connection between culture and communication is crucial to understanding
communication. In fact, it is because of culture that we learn to communicate.
For purpose, culture maybe best defined as learned behaviors that are
communicated from one generation to another to promote individual and social survival.
A culture evolves through communication, beliefs, artifacts and a style of living
that is shared among people. A group’s culture usually includes similarities in religion,
language, thinking, social rules, laws, perceptions, communicative style and attitudes, all
of which contribute to a group’s identity as being different from other people as was
explained by Seller and Beall (2008).
Slocum and Hellriegel (2007) added that culture is the dominant pattern of living
and believing that is developed and transmitted by people, consciously or unconsciously to
subsequent generations.
For culture to exist, it must be: shared by the vast majority of the members of a
major group or entire society; passed on from generation to generation and it must shape
behavior, decisions and perceptions of the world.
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
residing in Baguio City as an avenue for Strengthening Unity.| POTECTAN, CHERRY V.
APRIL 2013
A key feature of culture is its cultural values-those consciously or unconsciously
deeply held beliefs that specify general preferences and behaviors, and define what is right
or wrong. Cultural values are reflected in a society’s morals, customs and established
practices.
Martin and Nakayama (2007) emphasized that cultural values can be used to show
how culture influences communication or to explain how communication reinforces
cultural values.
They added that researchers emphasized the centrality of cultural values in
understanding cultural groups. Values are the most deeply felt beliefs shared by the cultural
group for they reflect a shared perception of what ought to be, and not what is.
The relationship between culture and communication is complex. Culture
influences communication, and vice versa. However, we might say that communication
helps create the culture reality of a community, they concluded.
The relationship of culture and communication was furthered by Wood (2006). She
added that communication is closely linked to culture because communication expresses,
sustains, and alters culture. We acquire attitudes as we interact with others and we reflect
cultural teachings in the way we communicate.
Culture is a way of life. It is a system of ideas, values, beliefs, customs, and
language passed from one generation to the next and that sustains a particular way of life.
To gain deeper understanding of how culture and communication influence each other, here
are some central relationships between culture and communication that she cited:
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
residing in Baguio City as an avenue for Strengthening Unity.| POTECTAN, CHERRY V.
APRIL 2013
“We learn communication in the process of communicating. In learning a
language, we learn the values of our culture. Children aren’t born knowing
everything. They don’t enter the world thinking to themselves as individuals or
members of a group. We learn cultural values and norms in the process of
communicating with others. From the moment of birth, we begin to learn the
beliefs, values, and norms of the society.
Both unconscious and conscious learning are continuous processes through which
we learn language and internalize culture so that it is seamlessly part of who we are
and how we see the world. As we learn language, we learn cultural values that are
encoded in language.
Language is a primary indicator of culture. One of the best indicators that a social
community exists is communication. Because we learn to communicate in the
process of interacting with others, people from different cultures use
communication in different meanings to communicative acts. Research by
intercultural communication scholars show one way to distinguish cultures is by
extent to which they value individualism or collectivism.
Individualistic cultures regard each person as distinct from other person, groups,
and organizations. They value personal freedom, individual rights, and
independence. Communication in individualistic cultures tends to be assertive and
often competitive.
Collectivist cultures regard people as deeply connected to one another and to their
families, groups, and communities. They value intergroup order and harmony,
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
residing in Baguio City as an avenue for Strengthening Unity.| POTECTAN, CHERRY V.
APRIL 2013
group welfare and interdependence. Within their culture, communication tends to
be other-oriented and cooperative accomplishments are more valued than personal
ones.
Communication reflects and expresses the individualistic or collectivist values of
cultures.
Communication
expresses
and sustains
cultures.
Communication simultaneously reflects and sustains cultural values. Each
time we express cultural values, we also perpetuate them.
Communication then is a mirror of a culture’s values and primary means of keeping
them woven into the fabric of everyday life.
Communication is a source of cultural change. A primary way in which
communication propels change is by naming things in ways that shapes how we
understand them.
As a primary tool of social movements, communication prompts changes in
cultural life. Communication accompanies other kinds of cultural change. Ideas and
practices borrowed from one culture must be translated into other culture. Culture
use communication to define what change means and implies for social life.
Both an overall culture and particular social communities shape how we perceive
and communicate. Yet we learn to appreciate different cultural systems and the
diverse forms of communication they foster, as well as the ways in which multiple
social identities shape our communication. Doing so enables us to adapt our
communication effectively in response to the diverse people with whom we
interact.”
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
residing in Baguio City as an avenue for Strengthening Unity.| POTECTAN, CHERRY V.
APRIL 2013
Functions of Interpersonal Communication in the Community
Interpersonal communication, as a form of communication is referred as the direct,
face-to-face communication occurring between two persons. It is essentially a dialogue or
a conversation between two or more people. It is personal, direct, as well as intimate and
permits maximum interaction through words and gestures.
There is the need to study interpersonal communication since human is said to be a
social animal and there is a direct link between the qualities of communication and life. If
humans are social beings, then communication is where humanness happens. Although
communication is definitely a way to express ideas, get things done, and entertain,
convince, and persuade others, it is also more than that. It is the process that defines who
we are. That’s how the quality of your life affects the quality of your life as stated by
Stewart and Logan (1993).
With regards to the direct way of communication, oral communication was
emphasized by Little John and Foss (2008). They added that stated that as media change,
so does the ways in which we think, manage information and relate to one another. There
are sharp differences among oral, written and electronic media, each with different effects
in terms of how we interact with each medium.
Oral communication is highly malleable and organic. Oral messages are immediate
and ephemeral, so that individuals and groups must keep information in their minds and
pass it on through speech. Because everyday experience cannot really be separated from
the oral medium of transmission, life and knowledge cannot be separated.
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
residing in Baguio City as an avenue for Strengthening Unity.| POTECTAN, CHERRY V.
APRIL 2013
Group identification and cohesiveness are high when oral media predominate.
DeVito (1995) specified the functions of interpersonal communication which are:
to learn, acquire knowledge of oneself, others and the world; to acquire skills.
The role of informationaccording to Jamias (1991) as cited by Dumapis (2005),
information is a necessary ingredient in the development process to enable people to
improve their quality of life; they must have information about the need to change, events
and issues affecting their lives and the range of choices available to them. He further stated
that an informed populace can participate intelligently in decision making process towards
development by relating, establishing and maintaining interpersonal relationship;
influencing through control, manipulate and direct; and to play,escape from work and to
enjoy one’s self.
Community Development
Community Development as elaborated by Cary (1970) is about the active
involvement of people in the issues which affect their lives. It is a process based on the
sharing of power, skills, knowledge and experience that takes place both in neighborhoods
and within communities of interest, as people identify what is relevant to them.
Further, it is about developing the power, skills, knowledge and experience of
people as individuals and in groups, thus enabling them to undertake initiatives of their
own to combat social, economic, political and environmental problems, and enabling them
to fully participate in a truly democratic process while seeking to develop structures which
enable the active involvement of people from disadvantaged groups, and in particular
people from Minority Ethnic groups.
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
residing in Baguio City as an avenue for Strengthening Unity.| POTECTAN, CHERRY V.
APRIL 2013
Operational Definition of Terms
Kailians
.Term used to address the people coming from Kadaclan, Mt. Province.
Native/Umili. People from Kadaclan, Barlig, Mt. Province who migrated to
Baguio City.
Ifialig. They are the natives who came from Barlig, Mt. Province.
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
residing in Baguio City as an avenue for Strengthening Unity.| POTECTAN, CHERRY V.
APRIL 2013
METHODOLOGY
Locale and Time of the Study
The study was conducted in four barangays of Baguio City namely: Kadaclan
Village, Loakan Proper; San Luis, Marigold Subdivision; Quezon Hill Extension; and Kias
from December 2012- January 2013 (Figure 1). The areas were the identified populated
settlements of most natives in the city.
Kadaclan Village is situated among the city's well-known industrial sites namely:
National Food Authority (NFA), PEZA, SITEL, MOOG, TESDA-CAR, Texas Instruments
and Camp John Hay Log Homes (Figure 2).
As specified by Allidem, et.al. (2010), Kadaclan Village, Purok 4 of Barangay
Apugan, Baguio City is situated north of Texas Instrument, west of Spring Hills, south of
US Ambassador’s Residence, Camp John Hay and northwest of the National Food
Authority. It is the smallest area compared to the other puroks namely: Apugan
Proper,
Tapinao and Spring Hills. Two-hundred four (204) natives were currently settled in
Kadaclan area.
Kias can be found just beside Kadaclan Village right after passing the Philippine
Military Academy with an estimated 50 natives.
Quezon Hill Extension is located between Paraan, Victoria and M. Ponce after
passing through the first or second road of Naguilian Road that house an estimated 60
natives (see Figure 3).
San
L uis
Dangwa
X Station
Baguio
Burnham P
X
ark
Malcolm
Igorot Garden
X
X Square ,
People’s Park
Legend: - places of the area of study
X
- meeting places of the natives
Figure 2. Map of the Area of the Study
Figure 2. Barangay Kadaclan Village, Loakan Proper
Figure 3. Barangay Extension Quezon Hill
San Luis, Marigold Subdivision, on the other hand, cover an estimation of 100
natives, is situated along with San Roque, in between Naguilian and Asin Road adjacent to
the Baguio Cemetery (see Figure 4).
For years, the Kadaclan natives migrated to these barangays and chose to stay in
the city for good. They maintained their access among each other to get and share
information.
Figure 4 . B arangay San Lui s , Marigold Subdivi s ion
Respondents of the Study
Respondents of the study werechosen from the specified areas namely:Kadaclan
Village, Loakan Proper, San Luis, Quezon Hill and Kiasthat were covered in the duration
of the conduct of the study.
Six key informants were included and were chosen given the following criteria: a
community elder who had been actively communicating with the other ‘kailians’ and
knowledgeable about the history of the community communication practiced until today.
Four key informants were from the Kadaclan Village, Loakan Proper and two from
San Luis, Marigold Subdivision.
A.
B .
Figure 5. The researcher with the respondents A and B, namely Junior and Caridad
Figure 6. The researcher with Primo Panot, one of the key informants
Figure 7. Some of the elders of San Luis Barangay who were respondents of the study A
total of forty (40) natives, 10 from each area from the identified barangays were drawn
through purposive sampling.The respondents of the study were chosen given the criteria: a
native of Kadaclan; resided in Baguio City for almost three years;and lastly;is actively
communicating with the other natives in the city.
Data Collection
The data in the study were collected through site visitations, key informant
interview and personal interview with the respondents using an interview schedule.
A matrix was used for the results of the communication process while messages
were categorized as was given by the respondents.
Data Gathered
The data gathered were the socio-demographic profile of respondents; how
community communication began among the natives of Kadaclan residing in Baguio City;
the purposes of community communication among the respondents; the communication
process between respondents residing in Baguio City given the elements of
communication; the challenges encountered in community communication; the changes
and challenges in the community communication process.
Data Analysis
The collected data were written as a narrative for the history of community
communication; frequency counts for the socio-demographic profile of the respondents and
character description were used for key informants and descriptive analysis for the
purposes of community communication, the communication process, the changes the
challenges encountered by the communicating respondents. Tables were also used to
present the elements of the communication process within the community.
RESULTS AND DISCUSSION
Socio-demographic Profile of the Respondents
There were 40 respondents and six key informants of the study who were
purposively selected from four communities, namely: San Luis, Marigold Subdivision;
Kias; Quezon Hill Extension and Kadaclan Village, Loakan Proper.
Table 1 shows that among the 40 respondents, there were 12 males and 18 females
and 26 are married. The oldest respondent was 80 years old while the youngest was 20.
Most of them had finished their secondary and tertiary education, working for
government and private agencies while some settled for businesses.
In terms of years of stay in the city, the respondents stayed ranging from 3-50
years.
Meanwhile, the six key informants were from the communities of Kadaclan
Village, Loakan Proper and San Luis, Marigold Subdivision. Their ages ranged from 5070
years old, identified as community elders. They have stayed in the city from 26-50 years.
The key informants were four males and two female, most were married and are
retirees/senior citizens engaged into business and housekeeping.
Four key informants were from the Kadaclan Village, Loakan Proper, two from San Luis,
Marigold Subdivision and none from Quezon Hill Extension and Kias.Based on the results
of the socio-demographic profile of the respondents, it can be derived that most of the
natives involved in ‘ub-ufon’ were elders and adults.
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
residing in Baguio City as an avenue for Strengthening Unity.| POTECTAN, CHERRY V.
APRIL 2013
Table 1. Socio-demographic profile of the respondents
CHARACTERISTICS
FREQUENCY
(N=40)
Age
20-30
9
30-40
14
40-50
7
50-60
4
60-70
1
70-80
5
Gender
Male
12
Female
28
Civil Status
Single
14
Married
26
Educational Attainment
Elementary
7
High school
15
College
15
N/A
3
Occupation
Government
6
Private
6
Business
7
Self-employed
5
N/A
16
Years of stay in Baguio City
3-10
7
11-18
4
19-25
13
26-33
9
34-41
4
42-50
3
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Character Description of the Key Informants
Six natives were taken as key informants of the study. They were elders identified
by the community. Their ages ranged from 50-90 years old.
Four elders came from Kadaclan Village, Loakan Proper. The youngest among
them was Julian Siddayao who is 54 years old, married, high school graduate and had
been staying in Baguio City for 28 years working as a security guard. Another key
informant was Primo Panot who is 59 years old, married, high school graduate, a retired
soldier and currently a spiritual counselor who stayed in the city for 33 years. The third
key informant was Christina Coliwan who is 61 years old, married, high school graduate
and a store owner who had been staying in the city for 44 years. The oldest among the
four key informants from the village was Lorenzo Pan-oy who is 81 years old, college
graduate and a retired teacher who has been staying in the city for 28 years.
The elders from San Luis, Marigold Subdivision were ChufilaOnsat who is 75
years old and had been staying in the city for 33 years while Zacharias Fiaching who is
81 years old, widowed and had been staying in the city for 42 years. Both are senior
citizens and elementary graduates.
History of ‘Ub-ufon’ among the Natives of Kadaclan
As was stated by the key informants, some residents of Kadaclan, Barlig, Bontoc,
Mt. Province flocked to Baguio City in search for a greener pasture. The migrants resided
with their relatives who came before them. As years passed, the migrants grew in number
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
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APRIL 2013
and settled mostly in communities namely: Kadaclan Village, Loakan Proper, San Luis,
Quezon Hill and Kias.
The key informants have said that the practice can be traced way back 1945 1980.
It was started by the Balatoc Miners in Itogon and by the natives settling at Acupan,
Loakan until such time that individual community organizations were formed to facilitate
healthy exchange of information among the natives in the city.
But these natives in the city had been tracing their paths back to their ‘kailians’in
the province and in Baguio City by keeping the connection with them by actively
participating in the‘ub-ufon’.
‘Ub-ufon’, was explained by respondents as a meeting place where the ‘umili’
(townfolk) gather together to talk about serious issues likecounseling and resolving
problems of married couples and sometimes, amount needed to raise to help a fellow
‘kailian’. It is said to have started since time immemorial when people came to Baguio
City and stay for good, stated Panot while Pan-oy added that it has been a customary
tradition, an innate nature or a lifestyle in every individual. Pan-oy added that ‘ub-ufon’
takes place anytime, wherever you are.
Siddayao, one of the key informants, explained that the organizations from each
community were established and headed by CitasPulik-ew both for San Luis, Marigold
Subdivision and Quezon Hill Extension; Abraham Banaag for Kias while Ben Luggame,
Rogelio Anilong and Luis Gamungan led Kadaclan Village, Loakan Proper. The number
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of officials was determined by the number of the first settlers and the area of settlement
covered.
The first settlers adopted their own ‘ator’. In its context, ‘ator’ is more than just a
meeting place since it carries with it a political system. But then, the respondents of the
study explained it as a meeting place where they tackle serious issues or even just casual
talks about each one’s status in life as they were situated in Baguio City.
The ‘ator’ or ‘dap-ayan’ that they adopted were: Dangwa Station, Malcolm Square,
People’s Park and in Burnham Park extending to houses, barangay halls, and in venues of
the celebration. But the famous Igorot Garden was dubbed by the ‘Ifialigs’(from Barlig) as
their modern-day ‘ator’ since they can relate with its local name and most of them preferred
to gather in the said place for quite sometime.
The organizations from each community continued to embody the practice, not only
as a body but as individuals who are part of the community.
Purposes of ‘Ub-ufon’
The following purposes were identified by the respondents.
For social gathering.Jeffrey Benjamin, one of the respondents stated,
“Daytoy ket
maysa nga way nga maipaam-amum ti sarilim it idaduma” (“It is one way of introducing
yourself to others”). Another stated that through ‘ub-ufon’,
“maawatan nu anya ti
nagapuam ken nalaklaka makisao ti kakailian compared ijay haan” (one will understand
his/her roots and it is easier to communicate with ‘kailians’ compared to those who are
not). It was furthered by another stating that it is one way of knowing one’s self. The
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
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APRIL 2013
statements given by the respondents strengthen what Stewart and Logan (1993) stated
“Community Communication is the process that defines who we are”.
For‘tugtukon’. Further, according to Panot, it is through ‘ub-ufon’ that elders are
able to incorporate ‘tugtukon’ or the teaching about customs, discipline and training to
be passed on the next generation. Thus, the role and respect for elders are instilled to their
young minds. They share about the importance of the native dances, instruments, songs,
wears, and even the practice of being sensitive to other people’s needs when one is
capable of helping.
To connect to their community. The natives of the communities recognize
‘ubufon’ as a way to connect back to the culture by similarities of dialect and customs
contributing to the sense of belongingness and self-development among the natives.
They also remember the past and are able to preserve the culture in this simple
way of communicating to their ‘kailians’.
The responses supported what Ruble (2005) mentioned that it is how we
communicate with others that help us formulate the parameters of our identity. Dunn and
Goodnight (2003) added that it is through communication that we learn our name and
gender; we learned to be part of a family and communicating with others helps us create
who we are.
For sharing information. Another function emphasized by the respondentswas that
getting information could help them a lot. Not only do they gain information from elders
and other ‘kailians’, but they also benefit from the information that they get. They simply
check on each other’s status in life as updates to share with other ‘kailians’.
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“Han malipatan ti kailiam, nu ada rigat ket ada ka met ijay nga makirig-rigat”
(“We do not forget our fellow ‘kailians’, we are there suffering with them in times of
hardship”), explained Dionisio Longchason, one of the respondents.
At times, they even fetch the ‘kailians’ coming from the province to update
themselves from the things that they missed while in the city. Onsat supported, “When I
get to see my fellow ‘kailian’, I feel like I have been there too since I am informed of the
updates on the status of my other ‘kailian’.”
A respondent explained,
“Maikkat ti iliw nu makita ken makatungtung mo ti
kailiam nga dim nakitkita ti nabayag” (“Whenever I communicate and see my ‘kailian’
after a long time, I already felt like home”). Caridad Cag-awa, one of the respondents
added, “
sabali nu agkikinnita gamin” (It is really different when we get to see each other).
They emphasized that simple gathering with town mates after a long time would mean a
lot to them.
Helping ‘kailians’. Through ‘ub-ufon’, they were able to help other ‘kailians’ in
any way they can once they knew their misfortunes such as hospitalization, death of a
town mate, accidents and others in dire need. Some information also shared were job
opportunities, schedule of birthdays, weddings, graduation, christening and other
invitations to share their ‘pagsayaatan’ or blessings among their ‘kailians’. As furthered
by most of the respondents, it is trough ‘ub-ufon’ that they were given the opportunity to
help.
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The result agree with Howe’s (1963) statement that communication means life or
death to persons and it is through dialogue that humans accomplish the miracle of
personhood and community.
For unity. In their practice of unity, the members of the community make sure to
support their town mates running for the election through funds, campaigns and votes.
Fiaching added that the natives keep respect for their elders by forming a ‘lupon’
composed of the community elders who will settle the issues once the barangay or the
municipal officials cannot resolve the cases given.
Most of the respondents observed that organized events such as the Kadaclan
Barlig Reunion and other practices like the ‘fiachang’ or help extended to ‘kailians’
encourage them to continue the customs and traditions further.
These are some of the elaboration of what Gamble and Gamble (2002) stated: in
any case, our experiences with persuasion afford each of us the chance to influence others
so that we try to realize our goal.
To support town mates. “It is really hard for someone who can’t avail help. For us,
one’s hardship will be the hardship of the community’s hardship too,” stated one
respondent. The respondents supported that ‘ub-ufon’ plays a big role in the community
since they were still able to practice the spirit of unity in ‘bayanihan’(helping) system.
For instance, they show their support among their ‘kailians’ in extending their ‘fiachang’
or help in terms of ‘to-or’ (voluntary financial aid) for a bereaved family, hospitalized
‘kailians’ and other needs. They even show their support by visiting in the burial of the
bereaved family or any hospitalized ‘kailian’.
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In politics, natives also help in encouraging other ‘kailians’ to vote and help their
political town mates in any way they can.
If not in monetary forms, natives of every community help in labor forces to
reconstruct houses of their ‘kailians’ during calamities, house-building and in every
community project.
Most of the respondents added that by living the spirit of unity, they show that
they don’t forget their fellow men in times of celebration and most especially, in times
of need.
The Agricultural Communicators in Education (1983) reinforced that belonging
to a group satisfies one or more of our individual motivating forces-security, response,
recognition and new experiences. Belonging to a group often becomes a very necessary
way to reach some of our goals.
Strengthening relationships. One key informant shared that ‘ub-ufon’ (bonding or
fellowship) then was carried by elders every night as they tell folk stories, family ties and
herbal healing. They would invite to share their ‘tapey’(rice wine) for a gathering or at
times; they would give away ‘chaw-it’ or ‘watwat’(meat)
. But as the time pass by, the
fellowship was done through reunions to revive the bond and relationship to kin and town
mates.
An annual reunion, KADLIBAR (covering Kadaclan, Lias and Barlig), among
‘Ifialigs’ living within Baguio and suburb was founded to keep the culture of Kadaclan,
Barlig intact. It has long been celebrated for almost 31 years now every first Sunday of
January each year.
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Participants and witnesses in the said celebration are expected to acquaint
themselves with the native customs such as: the community spirit or ‘bayanihan’; playing
of the native gongs and dances; singing of native songs; meeting and knowing lost friends
and relationships and specially, building up new friendship.
The natives gather not only during reunions, but often that they make sure to visit
their ‘kailians’ intentionally or by chance because it’s the only way to know each other,an
opportunity to introduce self to others, meet new individuals and especially, reunite with
them.
Figure 8 . Participants during the Annual Barlig Family Reunion on January 6, 2013
at the Tower of Peace, Lion’s Club.
‘Ub-ufon’ is one way of strengthening the relationship-building among the natives.
It is through reunions that they are able to update themselves of the status of their town
mates and trace the root that connects them from each other (‘uchok’).
Gamble and Gamble (2002) reinforces the discussion by stating that communication
gives us the chance to share our personality with people from our own culture.
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Verderber and Verderber (2002) even elaborated that not only that they get to know each
other through communication with them but more important, to develop a relationships
that grow and deepen.
The ‘Ub-ufon’ Process
Table 2 shows the ‘ub-ufon’ process given the following:
Communicators. The source and receiver of information in ‘ub-ufon’ can be
anyone. The people specified are relatives, friends, community elders and officials. There
is no hierarchy or superiority in terms of the source of information.
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
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Table 2. The ‘Ub-ufon’ Process Table 2 continued…
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APRIL 2013
Elements of Communication
1.Showing their moral support and
sympathy by helping their other town mates
2.
Reuniting with the ‘kailians’,
reviving bond, building relationships,
strengthening linkages, tracing the roots and
living spirit of unity.
3.
Sense of belongingness
EFFECTS
4.
Transmission of knowledge to the
next generation
5.
Exchange of information
6.
The ease of communicating and
proving
sincerity and truth on the relayed
information
Messages shared. The messages shared during ‘ub-ufon’ are categorized in nine
groups. The groups of information shared were arranged in ascending order of
importance: 1. Misfortunes of other ‘kailians’ that covers the accidents, illnesses,
sicknesses that caused hospitalization and the funeral of their fellow town mate; 2.
Occasions: wedding, graduation, reunion and birthday; 3. Job opportunities;
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APRIL 2013
4.‘Fiachang’/help in action through the ‘bayanihan’system in terms of moral and
monetary support (to-or) to in need ‘kailians’ and even the support for other running for
political positions; 5. Customs and Traditions (‘tugtukon’); 6.The natives coming from
the province; 7.Business; 8.Normal conversations/ status in life of the communicating
individuals and 9.The cases to resolve. All of the information shared among them is for
the welfare and development of the whole community.
Channel used. The channels were grouped into three, namely: oral, written and
electronic. The most preferred channel by the respondents was still the oral/personal form
of communication since Racquel Gofing, one of the respondents elaborated that personal
communication is a sign of respect to their ‘kailians’. Storytelling and gathering is mostly
preferred since it is only through this way that they were able to pose unity and concern
to fellow ‘kailians’.
Electronic gadgets were used when one cannot be available to meet with ‘kailians’
personally while written information or notices comes the least choice used.
Communication gadgets for call, text and internet sending were used by the
respondents who have access to these especially the younger generation while most of
the elders in community who don’t use the gadgets preferred face to face communication.
Place of gathering. Places where they usually meet were as follows: Dangwa
Station, Malcolm Square, People’s Park and in Burnham Park extending to houses,
barangay halls, and in venues of the celebration. It can be implied that the place of their
gathering affects the mood and ease of communication. They added that they can
communicate freely to familiar places.
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Effect. Natives appreciate the practice of ‘ub-ufon’ in general since it is the only
way that they were able to establish their community though they settle in separate
communities.
The respondents elaborated personal impacts of ‘ub-ufon’ such as:
“Rigat ti maysa, rigat ti amin nga umili; ragsak ti maysa, ragsak ti amin. Kaasi met ti
tao nga awan katulungan na” (“Hardship of one will be the hardship of the community;
the joy of one will be the joy of all. It is really hard to expect no one to help in times of
need”). They show their moral support and sympathy by helping them. They don’t forget
their culture by simply being there for all their ‘kailians’. This was stronglydefended by
their answer:
“Ta ti mangkitaam ken makisarakan ti kakailian ket makaikat ti iliw mu nga awan
ti ili ken nai-adayu ti daduma nga kakailian” (“Meeting and seeing our ‘kailians’ after a
long time droves away the confinement of missing home”), was shared by another
respondent. Through reunion and simple gatherings that an individual revives the bond,
build relationships by knowing other people, strengthening linkages, tracing the roots and
living the spirit of unity.
The sense of belongingness is also uplifted. They added that they are connected
back to their culture. Communicating individuals find similarities of dialect, culture,
practice, thus, aid in the expression of true self. It’s when they gather together that they
feel the acceptance and prioritization among their kin and town mates.
The respondents also recognize the role of ‘ub-ufon’ in the transmission of
knowledge to the next generation. “Knowing your roots is also knowing yourself. We are
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
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APRIL 2013
alive so we communicate. We only pass once the purpose of life is to update self of the
outside world. You cannot go with the trend of life without communicating, so take the
chance,” stated Pan-oy.
One gets to know when feed with information that he needs to know. Through ‘ub-
ufon’ that learning is more explained and elaborated. Additional knowledge in the local
dialect, roots and culture adds to the exposure, awareness and valuing of everything that
we have. Informed citizens strengthen their socialization among their ‘kailians’ and
culture.
Siddayao stated that
“nu nalpas, nalpas tungtungan, awan nayun na. Awan metlang
rigat na makisao” (“once the discussion was over, it was really meant to be done. It is
easy to talk personally”). He added therefore that it is easier to process information. The
respondents agreed that ‘ub-ufon’ affects the full expression of self or feeling and that the
information is also firsthand so the quality of message is still retained.
Through personal communication that one justifies the truth or to quote Siddayao,
“paniknikan nu agpayso ti ibaga da” (“prove the truth out of the information received”).
Challenges Encountered in ‘Ub-ufon’
The challenges that were identified were on the communicators and the channel.
Communicators. Some are shy to communicate and even the occurrences of conflict
cannot be avoided due to difference in educational attainment, age gap, upbringing, belief
and exposure. “There are some who would insist what they know that sometimes lead to
misunderstanding,” commented Coliwan. Due to the identified differences,
miscommunication and misunderstanding are challenges that occur.
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Channel. Channel preferences also affect the ease of communication. Personal
communication results to minimal challenges while text messaging and calls limit the
capacity of communication among the natives. Freddie Benjamin, one of the respondents
stated, “We send the shortest possible text message through the cell phone while call,
though better, is dependent upon the load that one has.” Another respondent explained,
“When it comes to text messaging, others will not reply immediately. It is even worse
during emergency situations.”
Unlike in the province that people can stop to talk for a longer time, the city offers a
busy schedule so the time is limited for the natives to talk. The quality of message is
compromised in this situation.
Changes in the ‘Ub-ufon’ Process
The natives involved in ‘ub-ufon’ have been affected by changes as years passed by.
Communicators.The people then were gathered through house-to-houseinformation
dissemination. But nowadays, some officials or concerned natives can text or post
information to everyone.
Other than the earlier observations identified, some changes during ‘ub-ufon’ were
enumerated by the respondents of the study.
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APRIL 2013
Figure 9. The modern-day ‘ator’ of the natives in Baguio City
The diminished respect when the natives communicate is a dilemma faced by the
community. One of the elders stated,
“Idi ket nabakbaked ti respeto uray nu narigat ti
transportasyon ken ikasta makisao, han kasla tadta nga naluklukay. Ta ti napansin ko ket
bastos nga makisao ti tadtao tadta (“Way back then, high degree of respect is valued even
if transportation and communication is not as easy today. I observed that most people
today are rude when communicating”).
The diminished respect brings disappointment especially among the elders.
Channel.As was stated earlier, people in the city are busy so time communicating
can sometimes be impossible. So some natives avail of the ease provided by the electronic
gadgets.
Ruby Jabutay, one of the respondents, stated that “I envy those who are able to
meet other ‘kakailians’, though how much I want to join them, I am confined at home to
check on our business and my kid. I update myself through text messaging and internet.”
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Before, one needs to travel for long hours just to share information with other
‘kailians’ but it is more convenient to communicate today because of the highly improved
gadgets like the cell phone, telephone and internet. The introduction of the
communication devices affects the quality of message that is passed on.
One respondent explained, “It is not recommendable to use text messaging since
people at times lie so it is still better to talk personally and to prove the truth of what they
say.”
Language. Another threat faced by the natives is the loss of the practices and the
use of the local dialect since most of the children are not taught by their parents. Further,
the use of Filipino, English and Ilocano medium are mostly observed among the natives
today. It has been said that only the elders make use of the local dialect when
communicating.
The process. The ‘ub-ufon’ process was conducted to gather as an ‘umili’ to settle
serious issues and to make agreements to address such. But as years passed, ‘ub-ufon’ was
also used to refer to simple gatherings like that of a reunion other than gathering to resolve
community issues.
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SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary
The research was conducted to study ‘Ub-ufon’ among the natives of Kadaclan, Mt.
Province residing in Baguio City as an avenue for community development.
Specifically, it aimed to determine the socio-demographic profile of the
respondents, how community communication (‘ub-ufon’) began among the natives
residing in Baguio City, the purposes of community communication among the
respondents, the communication process between the respondents residing in Kadaclan and
Baguio City given the elements of communication: source of message; messages conveyed;
categories of message according to the functions of communication; channels used;
receivers and effect; the challenges encountered in community communication; and the
changes in the community communication process.
The data were gathered through site visitations, key informant interview and
personal interviews with the respondents using an interview schedule as well as photo
documentations. The data gathering was conducted from December 2012 to January 2013.
The practice of ‘ub-ufon’ existed way back 1945-1980 and was initiated by the first
migrants in Baguio City to facilitate healthy exchange of information among themselves
though they resettled in different settings in the city. They adopted their ‘ator’ (meeting
place) like the Dangwa Station, Malcolm Square, and in Burnham Park extending to houses
and barangay halls. Today, they have adopted Igorot Garden as their modern-day ‘ator’
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
residing in Baguio City as an avenue for Strengthening Unity.| POTECTAN, CHERRY V.
APRIL 2013
(meeting place) in relation to its local name and most of the natives preferred to gather in
the said place for quite sometime.
The respondent identified the following purpose of ‘ub-ufon’ in the community.
Purposes were recognized such as: one way of introducing yourself to others; way of
understanding the roots; through ‘ub-ufon’ that elders are able to incorporate ‘tugtukon’or
the teaching about customs, discipline and training to be passed on the next generation;
remembering the past that enables to preserve the culture- way to connect back to the
culture; getting information and being able to help and support others that fosters unity
within the community;and, one way of strengthening the relationshipbuilding.
Elements of communication were discussed in relation to the ‘ub-ufon’ process. It
is noted that there is no hierarchy in terms of choosing both the source and receiver of the
information.
Messages shared were categorized in groups namely: 1. Misfortunes of other
‘kailians’; 2. Occasions; 3. Job opportunities; 4.
Fiachang/help extended to in need
‘kailians’and even the support for other running for political positions; 5. Customs and
Traditions (
tugtukon); 6. The natives coming from the province; 7.Business; 8.Normal
conversations/ status in life of the communicating individuals and 9.The cases to resolve.
All of the information shared among them is for the welfare and development of the whole
community.
Channel preference of natives relies mostly on interpersonal communication
compared to the written and use of electronic devices. They prefer interpersonal
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
residing in Baguio City as an avenue for Strengthening Unity.| POTECTAN, CHERRY V.
APRIL 2013
communication because through this way they continue to strengthen their ties, traditions
and customs.
Encountered challenges in ‘ub-ufon’ were preoccupation of communicators;
shyness to communicate, occurrences of conflict due to given factors that result to
miscommunication and misunderstanding. Channels used also affect the ease of
communication and even in the quality of the message.
There are also changes noted by the natives. The ‘ub-ufon’ process was conducted
to gather as an ‘umili’ to settle serious issues and to make agreements to address such.
But as years passed, ‘ub-ufon’ was also used to refer to simple gatherings like that of a
reunion other than gathering to resolve community issues.
The people then were gathered through house-to-house information dissemination.
But nowadays, some officials or concerned natives can text or post information to
everyone.
Some changes were also identified such as the following: diminished respect when
communicating and loss of the practices and use of local dialect. The mode of
communication becomes easier because of the highly improved gadgets like the cell phone,
telephone and the internet.
The elders want the practice of ‘ub-ufon’ to be adopted and valued as a part of the
traditional life. The said practice was equated as a sign of respect that should not be lost.
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
residing in Baguio City as an avenue for Strengthening Unity.| POTECTAN, CHERRY V.
APRIL 2013
Conclusions
Based on the findings of the study, the following conclusions were drawn:
1.
The natives of Kadaclan, Barlig, Mt. Province residing in Baguio City practice
community communication they call ‘ub-ufon’ for a long time because it is through this
process that they personally communicate with other ‘kailians’.
2.
Everyone can be involved in ‘ub-ufon’. Most of the involved natives in ‘ub-ufon’
were adults and elders of the community then there will be no discrimination among them
since everyone can participate in the said process. Therefore, the practice will be carried
on.
3.
Natives in the city preferred personal communication among any other channel
since the said practice was equated as a sign of respect that should not be lost.
4.
Modernization has caused challenges such as the use of electronic gadgets that
affects the quality of the message and changes in the community communication.
5.
Communicating with ‘kailians’ is a living gesture of the spirit of unity and
cooperation among the ‘Ifialigs’ residing in the city of Baguio.
6.
The general impact and purpose of ‘ub-ufon’ leads to creating and maintaining
identity, unity and the strengthening the bond of the community.
Recommendations
Based on the study, the following recommendations were derived:
1.
The natives of Kadaclan, Barlig residing in the city should continue to strengthen
the practice of ‘ub-ufon’ because it’s one way exposing themselves of the old customs and
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
residing in Baguio City as an avenue for Strengthening Unity.| POTECTAN, CHERRY V.
APRIL 2013
traditions of the province. At the same time, they will be able to keep the spirit of a
community though they were settled into different settings in Baguio City.
2.
According to most of the respondents, adults and elders should encourage the
younger generation to participate in communicating to other ‘kailians’situated in other
communities since the next generation is more comfortable using the electronic gadgets
and their interest doesn’t concern much of the practice of ‘ub-ufon’.
3.
The elders recommended that the practice of ‘ub-ufon’ be adopted and valued as a
part of the traditional life since the said practice was equated as a sign of respect that should
not be lost.
4.
Further study can be conducted to support and document the efforts implemented
by the natives of Barlig residing in the city to keep the spirit of community intact though
distant in terms of geographical location.
‘Ub-ufon’: Community Communication among the Natives of Kadaclan, Mt. Province
residing in Baguio City as an avenue for Strengthening Unity.| POTECTAN, CHERRY V.
APRIL 2013
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residing in Baguio City as an avenue for Strengthening Unity.| POTECTAN, CHERRY V.
APRIL 2013