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1. PRESERVING CULTURAL HERITAGE: UNDERSTANDING THE TRADITIONS
AND CUSTOMS OF TEDURAY
A Thesis
Presented to the Faculty of College of Social Work
Coland Systems Technology, Inc.
Sinsuat Avenue, Cotabato City
In Partial Fulfillment
of the Requirements for the Degree
Bachelor of Science in Social Work
DENICEL MARIE S. AMPAL
ISIDORE L. FRESCO
SHARIFA AINIE S. SAKILI
2024

2. APPROVAL SHEET
In partial fulfillment of the requirements for the degree BACHELOR OF SCIENCE
IN SOCIAL WORK, this thesis entitled: PRESERVING CULTURAL HERITAGE:
UNDERSTANDING THE TRADITIONS AND CUSTOMS OF TEDURAY
has been prepared and submitted by DENICEL MARIE S. AMPAL, ISIDORE L.
FRESCO, and SHARIFA AINIE S. SAKILI, and is hereby recommended for the
oral examination
ABDUL RAHMAN S. ALONGAN, RSW, MSSW, Phd
Adviser
This thesis has passed the standards set by Coland Systems Technology, Inc.,
College of Social Work, and has been APPROVED, APRIL 2024, by this panel of
examiners
PRINCESS SHERYN A. MAMUCAO, RSW, MTSW
Chair
FAISAL A. DATAR, RSW JEAHAN A. HARON, RSW, MSSW
Member Member
SHERELYN
Dean, College of Social Work

3. DEDICATION
We would like to dedicate this Undergraduate First, to the Almighty Allah for the
guidance, power of mind, protection, and skills and for giving us a healthy life that
allows us to carry out this research and to reach our goal. To our beloved
supportive parents, who have been our source of inspiration and given us the
strength to continue in every step to move forward, and who continually provide
their moral, spiritual, and financial support. To our research adviser, Dr.
Abdulrahman S. Alongan, RSW, MSSW for all his hard work and patience in
helping us better understand and make this research possible. To our friends,
classmates, faculty, and staff of Coland Systems Technology, Inc who became our
supporters and encourage us to finish this research.

4. ACKNOWLEDGMENTS
First and foremost, we would like to thanks the Almighty Allah (S.W.T) for the
guidance and giving us strength and knowledge to finish this thesis and our dear
parents and guardians for their unending support financially, tier moral
encouragement and love for us wo ad inspired and pushed us at every step of our
work.
We also thank to our participants from Matuber, Datu Blah Sinsuat residents in
Maguindanao Del Norte for sharing their experiences, hope and aspirations. Thank
you for giving your time and for being thoughtful and honest during our data
gathering.
We are also grateful to our Research adviser, sir ABDUL RAHMAN S. ALONGAN,
RSW, MSSW, PhD for his support, efforts and advices from the very beginning up
to the end of this research, From the bottom of our heart, we were extremely
grateful for his generosity and patience.
Finally, to the members of the panel FAISAL A. DATAR, RSW; JEAHAN A.
HARON, RSW, MSSW and PRINCESS SHERYN A. MAMUCAO, RSW, MTSW
for their constructive criticism for the improvement of our paper. Thank you all.

5. TABLE OF CONTENTS
Page
TITLE PAGE
i
APPROVAL SHEET
ii
ABSTRACT
iii
ACKNOWLEDGEMENT
iv
DEDICATION
vi
TABLE OF CONTENTS
vii
LIST OF TABLES
CHAPTER
1. THE PROBLEM AND ITS BACKGROUND
Introduction
1
Statement of the Problem
2
Theoretical Lens
3
Scope and Delimitation
4
Significance of the Study
5
Definition of Terms
6
2. REVIEW OF RELATED LITERATURE
Put here your subtopics
3. RESEARCH METHODOLOGY
Research Design
32
Local of the Study
33
Population and Sampling Technique
33
Research Participants
34
Research Instrument
35
Data Gathering Procedure
36
Data Analysis
37

6. Ethical Considerations
38
4. RESULTS AND DISCUSSIONS
Profile of the Participants
40
Challenges of Participants on Mental Health
43
Coping Mechanisms of Participants on Mental Health
47
5. SUMMARY, IMPLICATIONS TO SOCIAL WORK
PRACTICE, AND CONCLUDING REMARKS
Summary
50
Implications to Social Work Practice
55
Concluding Remarks
60
REFERENCES
66
APPENDICES
A. Research Instrument
70
B. Letters to Validators
71
C. Validation Sheets
72
D. Letters to Participants
73
E. Photo Documentation
75

7. ABSTRACT
PRESERVING CULTURAL HERITAGE: UNDERSTANDING THE TRADITIONS
AND CUSTOMS OF TEDURAY
DENICEL MARIE S. AMPAL
ISIDORE L. FRESCO
SHARIFA AINIE S. SAKILI
Researchers
Dr. ABDUL RAHMAN S. ALONGAN RSW, MSSW
Adviser
This study aims to explore the importance of this study will contribute
significantly to the advancement and understanding of the teduray culture, and it
urges to take the necessary actions on how the tedurays can encourage their
fellow tedurays to protect and preserve their culture and traditions in the
Community of Barangay matuber Datu Blah Sinsuat Maguindanao,Del Norte.
Using multiple case study research and purposive sampling techniques, the
importance of cultural heritage seeks to answer the three research questions such
are; what are the existing traditions of teduray., what are their ways in maintaining
their traditions., And how do they face the challenges that comes into their tribe. In
order to improve understanding and learning of the teduray traditions and customs, this
study aims to increase our knowledge of them. The aim of this research is to characterize,
identify, and preserve the teduray customs and traditions in the Matuber Datu Blah Sinsuat
Community in Maguindanao, Del Norte. Additionally, ascertain whether the tribe's modern
generations continue to follow the same traditions and rituals as their forebears did. And
by realizing that, it can encourage inhabitants of various generations to have strong cultural
identities.
Keywords: customs, cultural heritage, challenges, teduray

8. INTRODUCTION
Preserving cultural practices and traditions is a crucial aspect of promoting the
well-being and identity of indigenous groups. Subsistence practices, in particular,
play a vital role in fostering cultural preservation among indigenous communities.
Burnette et al. (2018) emphasized that these practices, deeply rooted in tribal
traditions, enable indigenous groups to maintain their connection to ancestral
heritage and reinforce their cultural identity. By relying on traditional methods of
food production and consumption, indigenous communities engage in self-reliance
and sustainable living, thereby preserving their cultural practices for future
generations. Furthermore, the preservation of Indigenous knowledge and
practices, as emphasized by Rayne et al. (2020) , is crucial in protecting
Indigenous identity, culture, languages, heritage, and livelihoods. Culturally
appropriate and respectful approaches are necessary when engaging with
Indigenous communities and addressing their socio-cultural practices.
In the Philippines, Indigenous People are commonly referred to as katutubo.
In Mindanao they are collectively called Lumad to separate them from the
Islamized ethnic groups in the region (Arquiza, 2016). The legal definition is
provided by Republic Act No. 8371 otherwise known as “An Act to Recognize,
Protect and Promote the Rights of Indigenous Cultural Communities/Indigenous
Peoples, Creating a National Commission on Indigenous Peoples, Establishing
Implementing Mechanisms, Appropriating Funds Therefor, and for other Purpose.”
Chapter 2 Section 3 (h) of R.A. 8371 refers to IPs as synonymous with Indigenous
Cultural Communities or ICC, and defines them as group of people or homogenous
societies identified by self-ascription and ascription by others, who have
continuously lived as an organized community on communally-bounded and
defined territory, Those who have, under claims of ownership since time
immemorial. As cited in the study of (Biana,2016).
A group’s cultural heritage is different, precious, and irreplaceable.
Preserving culture for future generations now falls to the current youth. The
younger generation must preserve the identity of the people who came before

9. them. Also, they need to follow the same practices and manners. So that they
prevent any change in the cultural heritage during their lifetime. Keeping our history
alive improves our environment. It is commonly accepted that preserving heritage
sites benefit the world. Cultural heritage includes structures, artwork, and other
significant objects in society. It also entails intangible elements such as folklore,
language, knowledge, customs, and beliefs. The value of cultural heritage isn’t in
cultural manifestation itself. But in the wealth of experience and skills passed down
from generation to generation. With respect for cultural preservation of each
group’s distinctive way of life. They also ignore the fact that modernization has a
cost. Protecting minority languages, customs, and traditions, in particular.
Adapting to the new world tends to be beneficial and a path to a better existence.
Each culture has its philosophy, problem-solving techniques, and theological
viewpoints. Maintaining our human identities needs cultural preservation. The
more we neglect cultural preservation, the less flexible our world becomes.
Therefore, the purpose of this study is to expand our knowledge about the
traditions and customs of the Teduray, so that it can be better understood and
learned. The purpose of this study is to describe, recognize and maintain the
traditions and customary of the tedurays in the Community of the Matuber Datu
Blah Sinsuat Maguindanao, Del Norte. And find out if the traditions and customs
of the teduray are still practiced by the new generations of the tribe as they were
practiced by their ancestors in the past. And by understanding that, it can promote
a strong cultural identity among residents of different generations.
The aim of this study is to maintain the importance of cultural heritage, through
conducting research will let everyone see the value of our culture and tradition and
maintain its existence.
1. What are the exiting traditions of the tedurays?
2. What are their ways experiences in maintaining their tradition?

10. 3. How do they face the challenges that comes into their tribe?
SIGNIFICANCE OF THE STUDY
The importance of this study will contribute significantly to the advancement
and understanding of the Teduray culture, and it urges to take the necessary
actions on how the Tedurays can encourage their fellow Tedurays to protect and
preserve their culture and traditions in the Community of Barangay matuber Datu
Blah Sinsuat Maguindanao,Del Norte.The findings of this study will be most
beneficial to the following stakeholder.
To the LGU of Barangay Matuber Datu Blah. This study will be most beneficial
to the public servant Barangay matuber in order for them to be more
knowledgeable about the customs and tradition of teduray tribe.
To the Residents of Matuber Datu Blah. This study will help participants in order
for them to be aware of how to preserve their cultural heritage and to understand
their traditions and customary as a teduray in their barangay. And this study will
serve as basis for them to be maintain their cultural heritage,
To the Students. The findings of this study may help them to develop their ability
to dig knowledge and be aware of understanding the traditions and customary of
teduray.
To the Future Researchers. The findings of this study may serve as the reference
and source of information in conducting future research study about the Preserving
cultural heritage. Understanding the traditions and customary of teduray.
SCOPE AND DELIMITATION
This study focuses to understand the Traditions and customs of Teduray at
the Barangay Matuber, Datu Blah Sinsuat, Maguindanao Del Norte limited to the

11. Five (5) participants both male and female. This study will not include the residents
outside Matuber, Datu Blah Sinsuat, Maguindanao Del Norte, even if they have
understanding about the traditions of teduray.
REVIEW RELATED LITERATURE
This Chapter presents the Review of Related Literature that supports the
needed information to answer the problem of the study it is composed of several
ideas and insights by different authors and findings of researchers to the present
study.
This study focus on Teduray people of Mindanao have been known to
Westerners for over a century and, for much of that time, to other Filipinos, as “the
Tiruray.” The Spanish were the first Westerners to write about the Teduray.
Traditionally, the Teduray were adapted to the rainforest, and made their living
through shifting cultivation, hunting, fishing, and gathering, but in recent decades

12. the forest has been heavily logged, with the result that many have acculturated
and adopted a more typical Filipino lowland peasant way of life as plow farmers in
the area where the forest cover has been removed. They number some 25,000 to
30,000 persons, about half of which were still living the traditional rainforest life
when I first came to know them in the 1960s. (Schlegel (1971; 2014) the
communication for empowerment stated (2011), The Philippine Constitution, in
recognizing the country‘s cultural diversity and working within the framework of
national unity and development mandates state recognition, protection, promotion,
and fulfillment of the rights of Indigenous Peoples. Also, the Indigenous Peoples
Rights Act (IPRA), otherwise known as Republic Act 8371, recognizes the rights
of Indigenous Peoples to manage their ancestral domains. The creation in 1997 of
the National Commission on Indigenous Peoples (NCIP) was supposed to provide
a mechanism for articulating Indigenous Peoples concerns and addressing long-
standing issues such as ancestral domain claims. But the NCIP has come under
criticism from a number of Indigenous Peoples groups which accused it of being
too bureaucratic and unresponsive to their needs clearly pointing to the need to
reexamine whether institutional support mechanisms truly reflect Indigenous
Peoples‘own priorities. Traditionally and historically, Indigenous Peoples in the
Philippines have largely been excluded from economic benefits and political
processes and are faced with the constant challenges of discrimination, ancestral
domain loss, dilution of culture and identity, environmental degradation. What
appears to have been pushed also on the sidelines was the fact that ―prior to
Spanish colonization indigenous communities in the Philippines already had

13. customary concepts and practices of land use and ownership. The indigenous
concept of landownership was one of collectivism, where private ownership by one
or a few individuals seemed alien, according to a World Bank paper.
Preserving cultural practices and traditions is a crucial aspect of promoting the
well-being and identity of indigenous groups. Subsistence practices, in particular,
play a vital role in fostering cultural preservation among indigenous communities.
Burnette et al. (2018) emphasized that these practices, deeply rooted in tribal
traditions, enable indigenous groups to maintain their connection to ancestral
heritage and reinforce their cultural identity. By relying on traditional methods of
food production and consumption, indigenous communities engage in self-reliance
and sustainable living, thereby preserving their cultural practices for future
generations. The dominant approaches to conservation and development have
traditionally viewed rural regions as mere sources of natural resources, labor, or
environmental services. Unfortunately, these approaches have often resulted in
negative outcomes, leading to environmental degradation and marginalized
communities, such as Northern First Nations, Indigenous Peoples, and
Small/Peasant Farmers. As a result, many rural indigenous and local communities
are now advocating for alternative approaches that are grounded in their cultural
identities and seek greater control over land, development, and identity in the
present and future. The concept of bio cultural diversity conservation arises from
the recognition that the global crisis of species extinction is accompanied by a
parallel crisis of cultural and linguistic extinction. Various factors contribute to this
threat, as outlined by Robiego (2022: pp. 131-132), including environmental

14. degrada-DOI: 10.4236/jss.2023.119037 603 Open Journal of Social SciencesR.
E. Mayotion, economic development, issues related to land ownership and
governance,as well as acculturation and socio-economic changes. Woodley
further concludes that these changes disrupt people’s connection to their
surroundings, culturalidentity, and intergenerational transmission of local
knowledge, practices, andlanguages closely tied to the environment.
Olko et al. (2022) emphasized the importance of retaining indigenous languages
as a protective factor for the psychological and physical health of indigenous
speakers. Indigenous languages not only serve as means of communication but
also carry cultural knowledge, worldviews, and oral traditions. The American
Declaration on the Rights of Indigenous Peoples underscores the rightof
indigenous communities to preserve, develop, and transmit their languages
tofuture generations, enabling the preservation of cultural practices and
thestrengthening of cultural identity.The preservation of traditional knowledge is
essential for the identity, culture,languages, heritage, and livelihoods of indigenous
communities. The PermanentForum on Indigenous Issues highlights the
significance of preserving traditionalknowledge, which forms the core of
indigenous communities. Despite historicalexploitation, indigenous populations
have demonstrated remarkable resilienceby continuing their cultural practices,
language usage, subsistence lifestyles, spirituality, and ceremonies.

15. According to literature, the Téduray share a common legendary ancestry with the
Maguindanao. They are said to be related to the Muslim Maguindanao. The
Tédrays live in the district of Dinaig, south of the Cotabato River in southwestern
Mindanao. They are divided into coastal, river and mountain groups. Coastal or
lowland Tédurays have close contact with the Maguindanao Muslims and the
"Christian" population. Many of them are modernized and have adopted them
neighbors' culture. However, Tédurays who live in the mountains have remained
to live in the traditional way.
Some of the Téduray have moved to other areas. In 1974, Téruray settlements
were reported in Davao del Norte. Even if there is much influence from other
cultures, they are able to maintain a distinct culture of their own, characterized by
communal households, polygamy, and an indigenous moral-legal system.
Economic life of coastal Tédurays is centered around farming, hunting, fishing and
basket weaving. They are known for their artistic skill in basket weaving in two-
toned geometric designs. Those living in the mountains are engaged in dry field
agriculture supplemented by hunting and gathering of forest products.
Modernized Tédrays have adapted to the political mainstream of their
province/municipal/barangay location.

16. What Are Their Beliefs?
Indigenous beliefs and practice, customs and rituals are animistic. Téurays who
have close contact with the Muslim Maguindanao were influenced to believe the
Islam faith. The Roman Catholics and the Episcopalian church have been working
among them for a long time and many modernized Tédurays were influenced to
believe. However many of them still keep the old beliefs and still practice
indigenous rituals.
Téduray's knowledge of Christianity comes largely from Roman Catholics, partly
from Episcopal influence, and partly from other agencies. Many have turned away
from animistic beliefs and were won to the Lord, discipled, and trained. Several
churches have been established which are pure Téduray churches and some have
Tiruray pastors
Teduray is one of the major Indigenous Peoples of Southern Philippines. This
indigenous group is composed of two distinct ethnic groups — the Teduray and
the Lambangian. The word Teduray comes from the word Tew meaning man and
Duray referring to a small bamboo with a hook and a line fishing instrument. The
Tedurays are known for their distinct and unique culture, beliefs, customs and
traditions. These people exhibits strong family ties but are too dependent on other
members who are more influential and affluent in the community. The Teduray are
honest, soft-spoken, shy, sensitive and soft-hearted people. They are also
hospitable and peace-loving. A klakafan or a traveler who is still on the road by

17. night fall, in a fenuwo where he does not know anybody, can knock at the nearest
Teduray dwelling where he will be readily accepted and given the respect and
hospitality extended to strangers and guests alike.
Teduray are scattered in different provinces in Mindanao like Agusan,
Bukidnon, Davao, Lanao and in the cities of Davao, Zamboanga and Manila,
Cotabato Province is the main place of origin of the Teduray and Lambangian
peoples with the estimated population 350, 925. In Central Mindanao-Region XII,
Teduray used to have the highest number of population among the 21
ethnolinguistic groups with total population of 239,475, but due to the devolvement
of Maguindanao Province to the Autonomous Region in Muslim Mindanao (ARMM)
the population was reduced to 67,745. The Teduray in Central Mindanao-Region
XII are found in Cotabato City, Municipalities of Columbio, Isulan, Tacurong,
Bagumbayan, Esperanza, Kalamansig and Lebak, Sultan Kudarat Province;
Alamada, Carmen, Kabacan, Midsayap, Pikit, Antipas, Arakan, Kidapawan City,
President Roxas and Tulunan, Cotabato Province. In the later part of 1889,
Teduray are scattered all over the undivided Cotabato and concentrated in the
Southwestern mountain of the province. Some Teduray leaders have classified
and further named themselves after the place where they come from — the Tew
Dage, Tew Dawa, Tew Dogot, and Tew Tudok. Although the Teduray belong to
one ethnic group, they differ in some ways like their dialect intonation, rituals, dress
and color identities.

18. The economy of the Teduray is basically agriculture. Their primary means of
livelihood is farming. Their other sources of income are fishing, hunting and mini
handicraft production. Majority of the farmers still practice slash-and-burn methods
of farming. Thus, most of the farmers get marginal production which is very
insufficient to serve the needs of their families.
DEFINITION OF TERMS
The following terms were conceptually and operationally defined for better
understanding of this paper:
Challenges-something new and difficult which requires great effort and
determination.
Customs. A usage or practice common to many or to a particular place or class
or habitual with an individual (Marina Harss, 2020) In study commonly practiced,
used to observed
In this study, it refers to describe something that a particular person usually
Teduray does or has.
Cultural Heritage. means keeping the artifacts and traditions of a community
intact against factors trying to change them or wear them away (Gene W. Wood
2007) Keeping history alive also helps shape who we are today and provides
insight into where we may go in the future.
In this study, It refers this helps us stay connected to our cultural heritage,
pass on important lessons from previous generations, and provide a sense of
continuity in our lives.

19. Teduray-are an Indigenous People who live in Maguindanao Province,
Bangsamoro Autonomous Region in Muslim Mindanao, Philippines.
Teduray, are a Filipino ethnic group. They speak the Téduray
language. Their name may have come from words tew, meaning people, and
duray, referring to a small bamboo hook and a line used for fishing.
Traditions- is a system of beliefs or behaviors passed down within a group
of people or society with symbolic meaning or special significance with
origins in the past (Fetty Febrianti, 2010) In this study passing down of
traditions or beliefs from one generation to the next, or the act of doing so
In this study, Refers to understand that Traditions are an integral part of our
culture as well, and are rituals or customs that have been passed down many
generations.
METHODS
This chapter describes the operation work strategy. A number of activities
in the plan work included the following operation, research design, research
participations, population and research instrument, data gathering procedure, data
analysis, and ethical consideration.
RESEARCH DESIGN

20. The study is a qualitative design using the multiple case study. Multiple case
study which several instrumental bounded cases are selected to develop a more
in-dept. understanding of the phenomena than a single case can provide. (Mills).
et al., 2012). To reach the purpose of the study, multiple case method will be used
to describe, understand and investigate the traditions of Cultural heritage of
selected participants in residents of Barangay Matuber, Datu Blah Sinsuat
Maguindanao Del norte. The researchers will prepare series of questions for the
interview to collect the necessary data for the study. The researcher used the
multiple case study type of qualitative design because the researchers will be
exploring the answers of the participants thematically to determine their Taditons
as Teduray.
RESEARCH PARTICIPANTS
The research participants will be chosen through purposive sampling
technique. The researchers will select Five (5) participants regardless of the
gender ages 50-70 years old and a resident of. Barangay Matuber Datu Blah
Sinsuat, Maguindanao Del Norte
RESEARCH INSTRUMENT
The interview guide questionnaire will be used as an instrument for the
needed data of the participant's profile and questions about the Traditions and
customs of the participants such as the following questions below: what are the
exiting traditions of the tedurays; What are their experiences to maintaining their
traditons: How do they face the challenge that comes into their tribe.
DATA GATHERING PROCEDURE

21. The researchers will send a letter first to the Dean of College of
Social Work to ask an approval to conduct the study at the Barangay Matuber Datu
Blah Sinsuat, Maguindanao Del Norte The researchers will send a letter of
approval to the Barangay Local Government Unit (BLGU). A letter asking for
consent to interview the participants who are part in the study.
The researchers start to conduct their research study in the three (3)
selected barangays after approving the consent given by the researcher. And the
researchers will be also explaining the intention and purpose of the study before
administering the interview guide questions to the participants.
All queries by the participants will be answered appropriately and the data
will use as the basis of information about the Preserving Cultural Heritage:
Understanding the traditions and customs of teduray.
ETHICAL CONSIDERATIONS
The researchers sent communication letters to the said target agencies.
The researchers discussed about the informed consent which they are free to opt
in and out of the study at any point in time, voluntary participation which means
that all research subjects are free to choose to participate without any pressure or
coercion, the participant’s anonymity which means that the personal identity of the
participants will remain unknown, and the potential for harm which are the possible
negative effect of this study to the participants. They will also ask the permission
to record their responses during the interview, and to inform the participants that
any data gathered from them will be confidential only to the panels and
researchers.

22. DATA ANALYSIS
The researchers used thematic analysis method. Thematic analysis is a
method for analyzing qualitative data that entails searching across a data set to
identify, analyze and report repeated patterns (Braun & Clarke, 2006). The
researchers will analyze all the data gathered through understanding transcription
record and the answer during the interviews. The researchers will take note the
important details by listening to the recorded audio during interview, then all the
data will be combined and all contents will be identified for data analysis. The
researchers will analyze the presented data based on the flow of the statement of
the problem.
RESULTS
Results and Discussion
This chapter has consisted of the results and discussion of the study. The
part is demographic information of the participants, the following tables present the
findings based on the research questions and the last part made a conclusion on
the result from the field data. The chapter focuses on the analysis, interpretation,
presentation, and discussion of the data collected. Findings were coded and
analyzed into themes and they were presented in narration form.
Table 1. Profile of the Participants
Name Age Gender Marita Status Location
Aurelia 60 Female married Sitio Lantang

23. Rosel 54 male married Sitio Lantang
Eddie 63 male widowed Sittio Brow
Diomedes 51 male married Sitio Brow
Pepito 64 male married Sittio Upper
kaguco
Aurelia, is 60 years old and she lives in sittio upper langtang, D.B.S Mag del
Norte. She has seven children and 4 of her children are married and three are
currently studying and their only livelihood is to plant corn, rice, and cassava and
plums, vegetables and when they have a harvest they sell it.
Rosel, is a 54 years old and he live in Sittio Lantang Datu Blah Sinsuat
Maguindanao Del Norte, she also know how to weave a basket that made of
bamboo, she has four childrens but two of their childrens are married while the
another two are currently studying, her husband livelihood is farming and taking
care of their animals such as goat and cow.
Eddie, is a 63 years old and he live in Sitio Brow, Datu Blah Sinsuat
Maguindanao Del Norte, He no longer has a wife because she died 30 years

24. ago, they have four childrens but they are already married, his only livelihood is
farming.
Diomedes, is a 51 years old and he live in Sitio Brow Datu Blah Sinsuat
Maguindanao Del Norte, he has a wife and three childrens, their childrens are
currently studying and his wife works at the Barangay Health Center while he
works in the municipality of Pura as a Timuay but they also have farms and that
is where they get their food.
Pepito, he is pure teduray and he is 64 years old and he lives in Sittio Upper
Kaguko D.B.S Mag del Norte, he is a "Lupon"of their area, he has eight children
but all his children are married, and his only livelihood is farming and taking care
of animals such as cows, chickens, goats, but back then his livelihood was
fishing because he was old and stopped fishing.
CASE 1- Aurelia

25. Aurelia, is one of the very shy type of our participants but she tried her best to
answer our questions during interview.
Existing Traditions of the participants
She narrate:
"déb tradition ni teduray ye karo rigonén tidéw féganay lob da agung nan
sémégagung i teduray ye, kémanduli, mélingguyot (traditional wedding), tin
kégalén i kasuutay téduary ye lob da kémégal nan fénligis i libune berab
sémegono ro kémagi(kwentas) atin i lagéy ye sémuot ro kamray tin fénakut
bérab mégulés, taman bleewe ni kelangan kégalén i kasuutay teduray ye, lalo na
déb de studiyante ni kailangan roso kégalen i kasuutay teduray ye bleeweni".
Experience of the participants in maintaining their traditions
She narrate:
Simula noon hanggang ngayon para hindi mawala ang aming tradition dapat
ginaga ito lalo na ngayon malapit kami sa mga christian kulang kulang na lang
makalimutan na ang traition ng teduray kapag hindi natin ito ginagawa.
How do they face the challenges
She narrate:

26. " démon to méngintulos kahit ati dono pag subok guma dé betome gélafasan so.
-palaging mag dasal sa diyos, na kahit anong pag subok ang dumating sa buhay
natin malalampasan din dahil hindi tayo pinapabayaan ng diyos.
-always pray to God, that no matter what trials come in our lives we will be
overcome because God never abandons us.
CASE 2- Rosel
Rosel is one of the fintailan of téduray tribe she also a pure Téduray for almost
51 years, she is a type of participant that very approachable and very happy
when making a conversation with us during interview.
Existing Traditions of the participants
She narrate:
"Kapag araw ng anniversary, syempre may kanduli ang Téduray, tulad ng
nagluluto kami tapos may "ségagung" ( agong) tapos may tradisyon din ang
Téduray na kapag full moon nagkakaroon kami ng kanduli sa buong pamilya
namin tapos nagluluto kami ng kanin at nilalagyan siya ng food color na yellow at

27. pati narin sa mga ulam nilalagyan din ng food color na yellow at salo salong
kainan kasama ang pamilya."
" When it's the day of the anniversary, of course the Téduray has a kanduli, like
we cook and then there is a "ségagung" (agong) and then the Téduray also has a
tradition that when the moon is full we have a kanduli for our whole family and
then we cook rice and put it on him of food color yellow and also in the dishes
they also put food color yellow and eat together with family"
Experience of the participants in maintaining their traditions
she narrate:
"Bilang Téduray tulad ng "Fusaka" na iniwan ng mga mattaanda may time na
inaangkin ng mga paryente namin yung mga iniwan saamin ng mga matatanda
kaya humantong ito sa gulo sa pamilya pero agad rin naman itong naayos dahil
sa tulong narin ng mga barangay officials.at "Kéfédéwan".
How do they face the challenges
She narrate:
"kailangan kong lakasan ang loob ko"
" I need to be strong "

28. CASE 3- Eddie
Eddie is one of the "Titay Béléyan" of Téduray tribe , he is very confident to
share his idea about their traditions.
Existing Traditions of the participants
He narrate:
"Ang alam ko lang na tradisyonal practices ng Téduray hanggang ngaun ay ang
sayaw ng Téduray yan talaga ang hindi nawawala hanggang ngaun tapos yung
kasuotan ng tribong Téduray yung "fénligis at Kamray"(traditional costume)."
The only thing I know about the traditional practices of Téduray until now is the
Téduray dance, that's what really hasn't disappeared until now, then the costume
of the Téduray tribe is the "fénligis and Kamray", but very few people know about
the Téduray dance, because there are only a few the living elders to guide and
teach the children so few know the Téduray dance.
That's Téduray that hasn't been lost until now, then the costume of the Téduray
tribe is the "fénligis
Experience of the participants in maintaining their traditions

29. He narrate:
"Sa ngayon malaki yung epekto nito sa aming pang araw araw na buhay minsan
hindi na namin nasusunod yung mga iilang tradisyon na meron kami
How do they face the challenges
He narrate:
"Ang ginagawa ko para malagpasan mga yun ay nilalakasan ko lang loob ko
kasi wala naman akong choice kundi lumaban nalang araw araw para lang
mabuhay."
" What I'm doing to overcome them is just strengthening my heart because I have
no choice but to fight every day just to survive"
CASE 4- Diomedes
Diomedes is a brave man and he will do everything for his family he is very
approachable. She also participates during the interview to answer all the
questions we asked.
Existing Traditions of the participants
He narrate:

30. "Tulad ng "Méngintulus", Nagsisimba tuwing linggo, Fiesta, Tribal Wedding,
Kanduli , sayaw Téduray, at Kapag ang bagong panganak na bata ang kanyang
pusod ay ilalagay sa "biton"(basket) at isabit ito sa sanga ng punong kahoy
Experience of the participants in maintaining their traditions
He narrate:
" Sa ngayon kasi iba na yung pamumuhay ng tao lalo na nasa parang nalulong
na yung mga tao sa pagamit ng bagong kagamitan tulad ng cellphone, kaya dahil
diyan ay lalo na sa tribo namin marami nading naadik sa pag cecellphone kaya
minsan hindi na na papractice ng iba yung tradisyon na meron kami lalo na sa
mga bata nakatuon na sila sa pagamit ng cellphone kaya nawawala na sa isip
nila yung pag practice sa aming tradisyonal na practices tulad ng pag agong
wala ng masyadong may alam sa pagamit nito.
How do they face challenges
He narrate:
"Ang ginagawa nalang namin para maka survive sa kahirapan ay magtrabaho
araw-araw kahit nahihirapan na."

31. CASE 5- Pepito
Pepito, during the interview, musa delivered his answer, he tries his best to
answer the questions, even though he is busy and answering questions too
shortly.
Existing Traditions of the participants
He narrate:
" there are many traditions of téduray, kémanduli,wear the traditional costumes
of the téduray, wear kémagi(necklace), dance the traditional dance of
teduray(mésayaw téduray) sémégagung, mélingguyot (traditional wedding)"
Experience of the participants in maintaining their traditions
He narrate:
"Gagawin lahat ang mga pwedeng magamit hanggang ngayon kung ano lang
yung naintindihan.yung mga hindi na naintindihan hindi na magawa dahil wala ng
nakinig sa mga matatanda."
How do they face challenges
He narrate:
"Ay ang palaging matatag kahit ano mang problema ang dumatin samin. "
" Is the one who is always strong no matter what problem come to us."

32. Table 2
Major Themes and Thematic Statements on the Existing Traditions of the
Major Themes
Kanduli
1. On the anniversary day of course
téduray having a kanduli
2. Every full moon the téduray are
having a kanduli
3. The tradition of the téduray that is
have been doing until now is to make
kanduli
Traditional dance
(Téduray dance)
1. Téduray dance that's what really
hasn't disappeared until now
2. It is the only dance when there is an
"uyot" ( wedding)
3. They also perform the téduray dance
in the school and barangay
Traditional costume
(Fénligis and Kamray)
1. You must wear fénligis and Kamray
2. Students are required to wear
téduray attire in school
3. Wear the native costume of the
téduray

33. Theme 1
The first is " Kanduli " because according to the answer of our participants, we
analyze that one of this tradions is existing traditions to thieir tribes and until now
this is really hasn't disappeared because they are maintaining practicing especially
when having anniversary or when time of full moon.
The second theme is Téduray dance because as we observe and analyze that
this is the most answer of our participants when we asked about their existing
traditions, this kind of their traditions is practiced when having occasion on their
tribe, especially in téduray wedding girl and boy will perform this dance to make
happy and enjoyed the people on that wedding.
The third theme is Traditional costume ("fénligis and Kamray") this is also one
of the existing traditions of the téduray tribe, because until now this is required that
all students of that barangay are required to wear the téduray costume every
Wednesday, that's why this is existing and hasn't disappeared to their tribe.
Table 3
Major Themes and Thematic Statements on the Experience of the Participants in
maintaining their Traditions

34. Major Themes Thematic Statements
Practicing the traditions
1. We must continue doing it
2. Will do everything that can be used
until now
3. Wear all the gear if that's the only
way to identify yourself as a téduray
4. It should be shown to our neighbors
Lack of knowledge
1. One should not be shy
2.Encourage our tribe not to be
ignorant
3.
Lack of actions
1.especially now we are close to
christian people, it is possible to forget
the traditions of Téduray
2.others are no longer able to practice
the tradition that we have
3.sometimes we no longer follow the
few traditions we have

35. First theme is Practicing the traditions, because according to the statement of our
participants this is their experiences to maintain their traditions in their tribe is to
practiced to always remember the traditions that left by their ancestors.
Second theme is lack of knowledge, according to the participants statement we
analyze that they are lack of knowledge that's why they experienced those
negative way in maintaining their traditions, because of new generation that's why
they experienced lack of knowledge.
Last theme is lack of actions because based on the participants answer they
showed that their tribes is no longer practicing some of their traditions because of
influenced of other tribe that's why, some of their traditions is slowly disappear.
Table 4
Major Themes and Thematic Statements on How the participants face those
challenges
Major Themes Thematic Statements
Support System
1. Talk calmly about what your
problems in your family
2. Of course we arranged it as a family

36. 3. I give advice to whoever has
problems in my family
Being strong
1. What im doing to overcome them is
just strengthening my self
2. I need to be strong
3. You will always be strong
4. Always strong no matter what
problems come to us
Decision Making
1. Ask what can be done about the
problems
2. Give your opinion to fix that problem
3.
Our first theme is the Support System because based on our analysation on their
statement is the only can help to face their challenges is their family, that's why we
put the words support system because this is the way to overcome with their
challenges.
A social support system is different from a support group in which people facing
common issues share their concerns on a regular basis (and which may be peer
or professionally led or free-form), though both can be very important in times of
stress.Research has shown that there are tremendous benefits in having a network

37. of supportive relationships: those with robust social support networks have better
health, longer lives, and report higher well-being. Friends and loved ones can
make you more resilient in times of stress, setback, or loss and they can also make
the good times even better.(Gladwin, 1970, p. 184)
Then our second theme is Being strong because all of their statement is they
need to become more strong to face their challenges, and based on the results of
our analysation for their statement that words we think that best to describe to
overcome their challenges.
Being strong person is someone who is able to handle difficult situations and
challenges with resilience and determination. They possess a sense of inner
fortitude and the ability to overcome adversity. Additionally, they may also be
characterized by qualities such as integrity, courage, and empathy.(Henry, A.
(2007)
Our last theme is the Decision Making, according to their statement we analyze
that through decision making they can face their challenges, that's why we put that
words as our major themes.
Decision-making is the process of identifying and selecting a course of action to
solve a specific problem”. — James A.F. Stoner, R. Edward Freeman and Daniel
R. Gilbert, Jr

38. DISCUSSION
The purpose of this study is help us to increase our understanding of the Teduray
people's traditions and practices in order to make them easier to study and
comprehend. The aim of this res earch is to characterize, identify, and preserve
the teduray customs and traditions in the Matuber Datu Blah Sinsuat Community
in Maguindanao, Del Norte. Additionally, ascertain whether the tribe's modern
generations continue to follow the same traditions and rituals as their forebears
did. And by realizing that, it can encourage inhabitants of various generations to
have a strong sense of cultural identity.
Here is the detailed discussion of the important points gathered ananalyzed
from the results of the study.
The first query focused on the existing traditions of teduray. The majority of
participants responses indicated that because they love their culture, some
existing traditions that they still practicing as a Téduray, how they keep their
traditional practices alive, the challenges/problems they faced as a Téduray, how
these challenges motivate them to move forward and describe some traditional
ceremonies or rituals practiced by the Téduray community in todays generation.
The second asked the participants about their experiences in maintaining
their tradition how does preserving cultural heritage affect your daily lives as a
Téduray what are some ways of maintaining your traditions how do you handle the

39. situation to preserve the culture how do you maintain the traditions as a Téduray
How do you maintain the traditions as a Téduray and strategies to survive in terms
maintaining their traditions, strategies to preserve cultural heritage as a Téduray.
And for the question number three, the participants were asked How do they
face the challenges that comes into their tribe. According to them it is very
important to be a family-oriented person in order to help them in coping with the
challenges they experienced. How they respond if those challenges starting to
affect them and those challenges, they faced as a téduray. They also keeping their
faith to the Almighty God as they stated they know that praying is one of their
strengths because they knew that God is always, there for them.
Implications to Social Work Practice
This study has implications for social work students and professionals
because it talks about preserving cultural heritage.
The critical challenges they encounter for being prone flood area. The
adjustment in the overall condition that they must do, most especially finding new
ways to earn for their daily needs during calamities. Social workers are concerned
about these social issues, and they practice their careers by helping participants
to set goals and find solutions to the main problem in relation to the natural
disasters or manmade disasters.

40. Several Social Work practices may be applied to this study, such as
approaching an agency that can assist them with their problem, particularly in
floods that can be resolved by the construction of drainage to their area.
The city government has several initiatives that can assist residents in need.
The government together with City Engineer can aid them in various ways, such
as providing materials or financial assistance for the construction of drainage with
help of city engineering and to meet the participants needs and other concern
agencies that may help through tree planting that could prevent from the major
damage of the floods to their homes and surroundings.
Concluding Remarks
Based on the study conducted, the researchers conclude that living in the
acan cause stress to those children strive for studying, and they cannot even play
with their backyard due to floods, and create major damaged to their livelihood and
source of income of the residents. The process of coping is very difficult but the
researchers observe that participants are still trying. All of the participants learned
how to adjust and always prepared with the calamities. They become physically
and emotionally strong because of their self-reliance to solve the problem that they
encounter. They also need to find a way to surpass the struggle that they
experience and find new resources for their needs of the families. The participants
says that they believe that it is their fate and every individual had to struggles but
those problems are not permanent and it will always pass through adjustment and
faith by Allah S.W.T.

41. References
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^ "Tiruray | Ethnic Groups of the Philippines".
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^ https://ncca.gov.ph/about-ncca-3/subcommissions/subcommission-on-
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42. ^ Jump up to:a b c d e f g h i j k l m n o p q r s t u v w x y z aa ab ac ad ae af
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