International Journal of Research e-ISSN: 2348-6848 p-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 05 Issue 16 June 2018

Complex Adaptive Language: The Kamayo

Circumstance Evelyn T. Bagood Doctor of Education (Ed.D.) Faculty of the Graduate Studies State University- Main Campus, Surigao del Sur, City, Email address: [email protected].

Abstract

Language education relies much on how and migration. Even without these learners understand their first language. Educative kinds of influences, a language can change processes fail in the event that language is distortedly interpreted. Kamayo natives are among dramatically if enough users alter the way the students of SDSSU. This research traced the they speak it. It is on this end that mapping origin of the language Kamayo andthe movement of out the traces of a language origin is the language across cultures. Identification of the significant. language as complex adaptive is anchored on the It is interesting to note that as of theory of Beckner et al. (2009) that says “The structures of language emerge from interrelated 2008, the number of Philippine Languages patterns of experience, social interaction, and was estimated at 139 (Mag-atas et al., cognitive mechanisms. “It was done through the use 1998). Some of these languages had already of Wave- Model Based Diagram of Language by gone with numerous studies by the language Johannes Schmidt. The study went through primary scholars. But some of them are still strange data collection, personal interview, focused group discussion and secondary data collection. Results of to most number of people hence, need to be the study show that Kamayo which is spoken in studied. Furthermore, it is well to note that Surigao del Sur had moved into variations. These Surigao del Sur, where SDSSU is seated, is variations are a sort of complex adaptive system. a multilingual province. One of the The complex experience, social interaction and languages in the province is the language cognitive mechanisms of the language is brought about by its historical origin from Davao Oriental. spoken by the people of Eastern Mindanao – Its transmission to the province of Surigao del Sur the Kamayo language with the estimate of could be traced back on the early 1900. It is an 7,565 speakers (WCD, 2009), the language official language of Mandayan tribe. It enlightened is widely spoken by the people of Surigao language educators on its utility to teaching del Sur, particularly in the Municipalities of language. When the complex language adaptive system is well understood in its role to describe , San Agustin, , dynamic language experience, language education and . (Mag-atas et al. 2008). The deems effective. language has distinct form of lexicon compared to the Surigaonon naturalis. Key words: Language Education, Kamayo, Moreover, it also varies some of its lexicon complex adaptive system, language change, wave model-based diagram of language from one municipality to another (for instance in Marihatag the word ‘hamok’ (plenty in English), will become ‘daig’ in

Hinatuan). Still these words are having one Introduction meaning and categorized as a one of the Language education is a prime tool distinct vocabulary of Kamayo Language in all educative media. Languages change (Datu Payad Sangkuan, 2011).But on where for a variety of reasons (Lobeck, 2008). this language came from, how was this Large-scale shifts often occur in response to language able to reach the province and why social, economic and political pressures. is this language having varied lexicon from History records many examples of language one municipality to the other the answer to change fueled by invasions, colonization Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 395

International Journal of Research e-ISSN: 2348-6848 p-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 05 Issue 16 June 2018

this series of question is the main concern of language evolution, and computational this paper. modelling on the Wave model theory of This study is historical and tracer in Johannes Schmidt (1872). In this theory nature. It systematically scrutinizes the relatedness can be easily put into diagram to previous historical record and the different emphasize language relationship and activities of the people within their determine it from parental language. respective tribal communities. Moreover, it Further, it states that language change also attempted to formulate a diagram/wave spreads in waves outward from central for language family relationship of the area points of initial change in a series of which is believed to be a contributing factor concentric circles on the formation of Kamayo language. In The Wave Model implies that the hundreds of languages that this country has. evolution of each individual language into It is one’s pride (the native speakers who its modern form is the product of the used the language) to have his distinct form spontaneous appearance of new dialectal of language which he inhirited from his features (within a given language or as traits ancestors. Indeed, the language one is using, of other languages) in a given area also determines the cultures one has. Having combined with the subsequent spread of a variation of language, also proves a rich these features through contact in a wave history that a society can only appreciate its form. It incorporates the borrowing of precious value by studying its historical words that happens between language, such origin. It is most significant as well to the as when one culture introduces new language educator and learners to have concepts or trade goods to another) the grasp of a language variety documented. borrowing of new linguistic features by Looking into such thoughts, this study was children from their peers, and the spread of seen to serve as an instrument between the those children (with their modified dialects) people who used the language, to the to other areas. The wave model diagram gateway of information on the Philippine also represents the idea that linguistic Languages. features defused (move from one place to another). A feature that starts to defuse from Theoretical Framework one area (usually an area of socio-cultural The theoretical framework of this significance) moves to other areas where the study aims to establish a reliable maybe rejected, accepted as is, or modified springboard to the paradigm. This study is to fit the existing linguistics system of the anchored in the theory of Beckner et receiving group. The feature may not defuse al.(2009) on language as a complex adaptive to more isolated areas (Crowe, 2009) system; that is, speakers’ behavior is based on their past and current interactions together feed forward into future behavior. A speaker’s behavior is the consequence of competing factors ranging from perceptual constraints to social motivations. The structures of language emerge from interrelated patterns of experience, social interaction, and cognitive mechanisms. The CAS approach reveals commonalities in many areas of language research, including Fig. 1. The Wave Model Diagram of Language by Johannes Schmidt. first and second language acquisition, historical linguistics, psycholinguistics,

Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 396

International Journal of Research e-ISSN: 2348-6848 p-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 05 Issue 16 June 2018

Furthermore, this study is also Sur known of their Kamayo languge. The anchored on the theory established by samples includethe different Datu(s) (Tribal Edward Sapir (1884-1939) and Benjamin Chieftains) and native Kamayo speakers of Lee Whorf (1897-1941) the theory of Kamayo language and the number of Key linguistic relativity which has become Informants is indefinite. This was because known as Sapir-Whorf theory. In this the researchers only rely to the direction of theory, it’s stated that at people of different every Datu in each municipality on the basis cultures think and behaves differently of choosing the reliable Key Informants to because the languages that they speak be interviewed.However, the researchers require them to do so. In other words the saw to it that the possible number of Key way in which individual view the world Informants will not be less than 10 native around them is affected by the language that speakers in each municipality. they have learned to use to interpret their world (Shaw, 1997). Primary Data Collection So, the relationship among the The researchers collected data from environment, the culture and the language the respective Key Informants through of a people is self-reinforcing. The Personal Interview and Focused Group environment causes the people to have a Discussion. A Structured Interview Guide particular worldview, that worldview is question was used in facilitating good flow encoded in the language, and then the of conversation. The first information language forces the people to speak and collected from Key Informants was their think about the world in a way that personal profile. This includes their Name, expresses the same worldview.Sapir and Age, Years of residence in a particular Whorf noticed that the lexicon of a language town, and languages spoken aside from their is not simply a list of words and definitions, native tongue (Kamayo). but is a system for organizing the Personal Interview was done by experience of the people who speak of the researchers by personally going to the locale language. Such theoretical backgrounds of the study and personally conducting the support the characteristics of educative interview with the Key Informants process where learners the way they (including the tribal Chieftain of each interpret facts and knowledge through their Municipality) following the Interview guide language adaptation. questions. The said interview was properly documented and recorded in an audio Research Methodology recorder. This was to crosscheck the accuracy of all the Key Informants’ This research is basically qualitative answers. in nature. It used systematic subject Focused Group Discussion was done approach to describe informants’ by bringing together a small number of experiences and interpret meanings of the speakers to discuss the topic interest information supplied by them. Before the group had; being it as a small group, so arriving at interpretations and conclusions, each participant had no feeling of traditional techniques of data collection and intimidation instead, each had expressed ethnographic review namely: interview, their opinion freely. Moreover, the focused group discussion and researchers set out a certain place where all documentation.The selection of the sample the Datus of the different Municipalities (of of this study is extracted from the three the locale of the study) convened in one Municipalities namely: Marihatag, Hinatuan group to discuss the topic interest. Another and Lingig in the Province of Surigao del group also of Datus (Tribal Chieftains) from

Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 397

International Journal of Research e-ISSN: 2348-6848 p-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 05 Issue 16 June 2018

outside the province were interviewed too in For the question number 2, stating order to give contrast to the statements of “Sa kanmo ingkasydan, uno na mga the Datu from Surigao del Sur province. inistoryahan and ingkatigaman ng kanmo Secondary Data Collection was mga ginikanan?” (In your knowledge, what made by gathering relevant information are other languages your parents knew?). which reinforced the actual and fresh data of From their mother side – 31 answered that the study. It was made through reviewing all their mother knew how to speak Bisaya readily available printed materials (without specific variety of Bisaya (magazines, local publications and languages), 17 answered Kamayo seven (7) literatures on the web) which served as answered Manobo and the rest of them had springboard/reference in the trace of no idea. On the other hand, from their father historical origin of Kamayo. side – 29 knew how to speak Bisaya (without specific variety of bisaya Results and Discussion languages), four (4) spoke Butuanon, 21 knew Kamayo and 7 knew not to speak With the 3 municipalities mentioned Manobo. above the process had conglomerated 33 On the question number three 3 reliable Key Informants: eleven (11) from which asked: “Uno say tribo ng kanmu mga Lingig, ten (10) from Hinatuan and twelve ginikanan?” (From what tribe did your (12) from Marihatag. The basis of getting parent come?). From their mother side – the number of Key Informants depended nine (9) of their parents came from the tribe upon the direction and command of the of Manubo, 11 are Mandaya, six (6) are Municipal Tribal Chieftain (MTC) of each Leyteño, (4) are Boholano and two are municipality (expectedly, the MTC was the Cebuano. On the other hand, from their one who knows his native constituents and father side, eight (8) of them came from the determined the real native speaker). tribe of Manubo, thirteen (13) from With the 33 key informants of varied Mandaya, five (5) are Leyteño, three (3) are ages, all of them were native residents of the Boholano and three (3) are Davaoeño. said places (Marihatag, Hinatuan and Lingig For the question number four (4) Surigao del Sur). However, most of them asking “Aron bay kanmu ingkatigaman na knew other languages aside from their kalainan ng ngan sinin kamayo komparar sa native tongue Kamayo. Such languages iban na mga Kamayo isab na lungsod?” (Do were Boholano, Leyteño, Manobo and you know any difference of this kamayo of Cebuano (excluding Tagalog and English yours here from the kamayo of other where they acquired from school). municipalities?). The Key Informants On the interview guide question, answered to this question is quite question number 1 stating: “Taga kain sa an complicated but explicit. Out of the 36 Key mga kaliwat ng kanmo mga ginikanan?” Informants only few had an idea of word (From what place did your parent’s come differences. However, 15 of them gave from?), from their mother side – Ten (10) of evident examples of which were shown in the Key Informants’ ascendants are the next page: Davaoeño. Nine (9) are Boholano, three (3) are Leyteño and ten (10) are native Surigaonon. From their father side – five (5) are Davaoeño, seven (7) are Leyteño, another seven (7) for Boholano while four (4) are Cebuano and nine are native Surigaonon.

Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 398

International Journal of Research e-ISSN: 2348-6848 p-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 05 Issue 16 June 2018

Kalipayan of .However, when the Table 1. Examples of Kamayo Lexicons with Different Form but Having One Meaning Researcher asked them with a follow-up question: “Ang Mandaya ba an mga otaw sa Meaning Davao Oriental na laong mayo na Kamayo Marihatag Hinatuan Lingig (in English) ang inistoryahan, parehas daba ug waray hamok daig daig plenty kalahian ang inistoryahan niran ng ngan sini Badi badi bagas big sa Surigao na Kamayo?” (Is the Mandayan ngaon ngaton ngawon their people of Davao Oriental whom you are lawm lawom sad deep calling Kamayo, are having the same ugma ugma kisom tomorrow language to those who are living here in iswag uswag uson to move tabo kabo sag=ob fetch Surigao?). Datu Lito answered: “Medyo aroy kalahian pero gamay da. Parehas ng siang maglaong siran ngadto ng “Ngawon” Finally, the answers to the fifth Ngani kanato “Ngaon” isa pa iyang question were very interesting. Though out magalaong siran na “Niyan” ngan sini of 32 Key Informants only few of them had magalaong kita “Iyan”. “Pero ang sure knowledge pertaining to the historical origin gayud na mga Mandaya na idto pa gayud of Kamayo language of Surigao del Sur’ it’s gahuya sa bukid na iyang mga uncivilized good to note that the different Datus (Tribal pa diri isab kami kasabot (statements were Chieftain) of every municipality were found recorded is an audio recorder). (“There is a to have a significant and parallel knowledge little difference but just a little one. Just like pertaining to the answer of the said for example when they said ‘ngawon’ question. (their) here in us, it will become ‘ngaon’. In a conversation with Datu Furthermore when they say ‘niyan’ (that), Carmelito Serenio (DatuLito) of Hinatuan, here, it becomes ‘iyan’. But those who are he categorically answered the questions as really a pure Mandaya who were still quoted: “Ining Kamayo na inistoryahan, uncivilized, their dialect is yet difficult to gikan gayod ini sa Davao Oriental, sa mga understand”.) tribu ng mga Mandaya.” (Kamayo The statement of Datu Carmelito Language has really originated from Davao Serenio was also similar to the answer of Oriental from the tribe of Mandaya”). That Datu Payad Sangkuan of Lingig Surigao del statement of Datu Lito is supported by Datu Sur. With a similar comparative question, Payad Sangkuan (a Mandaya-Manubo the researcher asked the question: Sa libro blooded Datu of Lingig). In a different sagud ni Rosario Mag-atas galaong sagud interview he said: “The official Language of ngadto na ang Mandaya na aron sa Davao Mandaya is Kamayo, and Mandaya is Oriental, gaistoryan siran ng Minandaya. Tribe, ug ang kanaan official na Wara sa ngadto maglaong na Kamayo. inistoryahan amo ang Kamayo”. (The Contradict ini siya sa gipalaong na ang official language of Mandaya is Kamayo, opisyal language ng Manadaya ang Mandaya is the name of the tribe while Kamayo. Uno kaha nanga na ang Mandaya Kamayo is their language). Related to this sa Davao Oriental lahi sa inistoryahan ng statements of two Datus, it was also Kamayo ngadi sa Surigao del Sur? (“In the strengthened by the different Datus of the book written by Rosario Mag-atas, it was different Kamayo Communities confirming categorically stated that the Mandayan the accuracy and reliability of their people of Davao Oriental have spoken with statements. These Datus are: Datu Aliwalis their native language ‘Minandaya’ not of Hinatuan, Datu Roura of , Datu Kamayo. It was contradictory to your Rogelio Bantaya of Lingig and Datu Rodufo statement before that the official language

Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 399

International Journal of Research e-ISSN: 2348-6848 p-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 05 Issue 16 June 2018

of Mandaya is ‘Kamayo’. What do you province. The researcher set a place where think Kamayo language here in Surigao del these Datu’s will convene for a Focus Sur differs from the language of Mandayan Group Discussion.In a KAHIMUNAN/ people living in Davao Oriental?”) Datu Panagdapog (Manubo-Mandaya Cutural Payad Sangkuan answered: Sa kanami Communities Alliance) held in Tree Park on pagtubo amo iyan ang giistorya ng kanami November 11-13, 2011.The different Datu’s mga katiguwangan, na ining Kamayo amo of Mandaya and Manubo together with their ini ang sinultihan ng Mandaya. Inday i- native constituents were convened in the check nato iyang author na kanmo libro, said place.In these seldom setting the kay wa pasa kami ka istoryahi ng kanami researchers took a chance to conduct the mga katiguwangan na aroy lain na sinulti- Focused Group Discussion. The Datus in an ining Mandaya. usahay agaw iyang the Panel were the following Datu Rogelio maglaong na “Minandaya”, pero ang buot Bantayan of Lingig, Datu Kalipayan pasabot sian na “Minandaya”, (Rodolfo Villegas of Bislig), Datu “Kinamayo”. Kay manglahi sagud ini, kay Carmelito Serenio and Datu Aliwas of bisan usahay gani ang “Mandaya HInatuan, Datu Raura Carlos of Tagbina, magkalahi-lahi pa usahay ng depende sa Datu and Datu Payad Sangkuan of Lingig. Geographical Location. Biskan tood The researcher started to ask the first maglaong kaw na Kamayo ini hurot pero question: “Uno gayod ang official language makalahi-lahi gihapon depende sa ng Mandaya?” (What is really the official Geographical Location” (“Ever since when language of your tribe Mandaya?) Datu we are still in our childhood years, that was Payad Sangkuan answered; “kamayo”, it already the history which our ancestry told, was supported also by the 4 other Datu’s that this Kamayo language is the language present in the panel.On the second thought of Mandaya, I don’t know but we’ll still of question: Hain sa gikan ini na mga have to check the author of that book you inistoryahan? (Where does this language have said, since our grandparents didn’t come from?) Datu Lito answered: Sa mga have any story yet that this Mandaya is still Mandaya gayud ini na mga taga Davao having other form of language. Though Oriental.” (“This has really originated from sometimes some would say ‘Minandaya’ the Mandayan tribe living in Davao but that simply means ‘Kinamayo’. Because Oriental”.) Same thought of answers was indeed this language itself really have also given by Datu Aliwas and Datu variations even as to their intonations and Carmelito Sereño. words, but are closely related to each other, On the third question posed by the depending on its geographical location.”) researcher: Nanga na yakaabot ini na The statement of Datu Carmelito inistoryahan ngan sini na mga lungsod sa Serenio of Hinatuan and Datu Payad Surigao del Sur? (Why has this language Sangkuan of Lingig were similar to the reached the province Surigao del Sur?) Datu statements of Datu Kalipayan (Rodolfo Lito Sereño politely discussed the brief Villeges) of Bislig and comparatively History of the geographical location and the parallel to the statements of some native previous activities of the Mandayan from its Kamayo Speakers of the said origin of home up to the location (Surigao Municipalities.However, the answer on del Sur) he started: “Sa wa pa ma divide ang where was the language first spoken and Davao Oriental into sub provinces, part how it came to the province of Surigao del Davao Oriental sakop sa Surigao. Ang Sur is not yet revealed. In this sense, the Surigao diri pa divided into two Provinces researcher focused the interview on the na ining of Surigao del Sur different knowledge of Datu’s of the doon. So normally, tungod ka yang katiil

Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 400

International Journal of Research e-ISSN: 2348-6848 p-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 05 Issue 16 June 2018

sakop ng Surigao ngadi sila magbayad ng months to travel and this was the reason buhis sa Surigao City. Pag yahimo da ng why they won’t go home anymore.But their mga tawo na panginabuhian ang statements were supported by Datu Sereño kompannya ng Andres Soriano, ang mga when he explained the means of nonsettler ng mga Manubo isab yanganha. transportation on that particular time. Datu So nag-intermarriage ang mga Mandaya ug Lito Sereño said: Sa nag-edad ko ug 5 Manubo. Dili kami pure na Mandaya, may anyos baruto palang ang means ng mga dugo sab name na Manubo. Sa papa ko transportation. Mosakay kami ng ‘gunos’ (a na side ka yang inahan naan Manubo. Taga boat with a wooden base and having a nipa Maliksi. (“when Davao Oriental was not yet sidings) kung muadto kami sa Surigao City, divided in sub-provinces, a portion of mao ng common na transportation (to pay Davao is part of Surigao. So normally their taxes to Surigao City). Ang diri sa because Cateel is part of Surigao, they will upland magbaktas gayud”. Mga year be paying their taxes in Surigao City (the 1960’s naa nay nagsugod ug kalsada, pero center of Governance before). Upon the Daitagon- lang pero dili pa klaro existence of the Andres Soriano Company, ang kalsada paingon Davao. Pero usahay the Manobo non-settlers went there. It naay mobiyahe nga lantsa nga maoy sakyan resulted to Mandaya-Manobo intermarriage. sa ako lolo gikan Surigao paingon diri sa Thus, we are not pure Mandaya, but we are Hinatuan. Duha na ka semana. (“When I also Manobo-blooded.”) was yet at the age of 5, the boat is the only The statement of Datu Lito was means of our transportation. We will ride on quite vague at first, but this was clarified by a ‘gunos’ whenever we will go to Surigao Datu Payad Sangkuan in his statement: City. But for those who are living in the “Before, Davao Oriental was the center of uplands, they will really have to take a long business ngani sa Mindanao. From there, walk. But in the year 1960’s there was mobitbit ang mga Prayle ng mga Mandaya already starting construction of road. It’s didto himoun nilang workers, laborers. route was however just Diatagon to Lianga. Amoy ila ubanon paingon sa Surigao City The road going to Davao was still kay magbayad ng buhis amo sa lage iyan incomplete. Sometimes my Lolo used to sauna ang center of Governance. Biyahi.on ride a Galleon which seldom travel from nila ang Surigao sulod sa tulo ka buwan. Surigao city going here in Hinatuan. It took Magsakay da ng Baruto. These people (the 2 weeks.”). Mandaya workers) have spoken the dialect With these parallel statements of the ng Kamayo karon dinhi. Now, nang yabahin different Datus, the researchers eventually da ang Davao ug Surigao, din a sila grasped a clear picture on the beginnings ganahan mauli didto” (Davao). (“Before, and the culture of the province and activities Davao Oriental is the center of trade here in of this tribes (Mandaya). It describes how Mindanao. From there, the Friars would get they were about to reach Surigao and why on their journey to Surigao City for 3 do they prefer to settle in this land.In this months just by a boat. These Mandayan sense, to get into the very point, the people have now spread with the Kamayo researchers asked them critical question: language here. On the time that the Province Uno ang kamayo idea nanga na ang of Davao has been separated from Surigao, Kamayo sa Surigao del Sur lahi sa ng they don’t like to go back to their place pagkakamayo ng mga Mandaya na gahuya anymore. They would love to settle here.”). sa Davao Oriental? (What is your idea, why It is interesting to note when Datu Payad is Kamayo language of Surigao del Sur stated that as the Mandaya travel from really differs from those Mandaya in Davao Davao Oriental going to Surigao it took 3 Oriental?) Datu Payad of Lingig

Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 401

International Journal of Research e-ISSN: 2348-6848 p-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 05 Issue 16 June 2018

categorically explain the phenomenon: “Ako from Lingig and also Lingiganons are quite mokuan sa ako sing ipang-istorya ng different from Hinatuan. Datu Payad kanami mga katiguwangan na ining explained: “Gakalahi-lahi da doon and Kamayo amo gayud ini ang inistorahan ng inistoryahan ngan sini kay diri sa lagi ini Mandaya. Wa pa sab kami kaistoryahe ng original ngani. Dili kalikayan na kan.on da kanami mga katiguwangan na lahi ang yaan ng inistoryahan ng Surigao. Pero inistoryahan ining Mnadaya. Pero tuod aronay gihapon kuman survival tungod biskan ang mga Mnadaya, managlahi ng sidtong mga Kamayo na mingkani lagi kaniran mga inistoryahan sa intonisyon ngani na ga-istorya gihapon siran sini na iyan depende sa Geographical Location inistoryahan. Pero amo lage iyan na sa pero Minandaya gihapon iyan”. “I would dagan ng panahon aron da lage iyang still adhere on the history which have been pagalaong na Language evolution – told to us by our grandparents, that Kamayo Language change “or Language is really the language of Mandaya. We have Permutation. (“There is now a variation of not been told yet for any history that this this Kamayo language here because of the Mandaya is having other variety of fact that it is not an original language here. Language. Though sometimes there were It is inevitable that this language will be variations of this language as to its subsume to the common language of intonation and words, but still it is language Surigaonon. But somehow there was still a of Minandaya.”) survival that’s because of those lumad Datu Payad further add some Kamayo speakers who came here using the examples of words which are having language. but it is now a fact that there is morphological variations of different now an evident change which is so called Municipalities he added: “Pananglitan sini Language Permutation.”) na word, instead na sa kanami As the researchers tend to end the kinamayohan magalaong na “yakaan conversation of the different Datu’s, one last dakaw” pag-abot sa Baganga Davao question was thrown: Kung ang Kamayo Oriental “yokaan dakaw”. (“Let’s say for gikan sa Mandaya, na amo gayod ang example of this word- instead of we have to official na language ng Mandaya, hain sab say ‘yakaan da kaw’ their in Davao gikan ang Mandaya? (If the kamayo came Oriental they would have to say ‘yokaan da from Mandaya that is actually the official kaw’). language of Mandaya, where did Mandaya Datu Payad further added that even came from?) Datu payad answered: “Sa in the origin of the Mandayan tribal area in Davao Oriental” (“in Davao Oriental.”) the Mati Davao Oriental, Tagalog Mandaya is researcher immediately did a follow-up now arising. He gave an example of the question – “pero hain sa isab gasugod o uno word “kagandahay” which means “so ang parent language ng Mandaya?” (“But beautiful”. Categorically the root word where did it originate or what is the parent “ganda” may added a prefix “ka” and the language of Mandaya.”) In this question suffix which serve as a modifier the origin Datu Payad politely answered: “wara na of the Mandaya word which is “gwapa” the kami sian kasayod…di ko na ma-recall kay same as in Bisaya Naturalis In these wara pa sa isab estorya sa amo mga phenomenal occurrence of variations of the katiguwangan bahin sian.” (“We don’t have Mandaya language which is Kamayo.Datu an idea on that anymore… I couldn’t recall Payad put emphasis on why Surigaonuns since we have not heard a story yet from our have variations in their Kamayo lexicons grandparents pertaining to that.”). At this within Surigao area only. Indeed, the point the researchers have already clear Kamayo of Marihatag is quite different understanding and factual basis as to the

Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 402

International Journal of Research e-ISSN: 2348-6848 p-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 05 Issue 16 June 2018

historical origin which gave birth to the that “gada” was eventually permuted to permutation of a language showing the ‘gaya’ its because of the influence of complex adaptive system in the Kamayo Surigaonon Naturalis. Usually, Surigaonon circumstance. Naturalis substitute some morphemes to “y” or “ay” (the example of this is the Bisayan Analysis word wala will become waya). Thus the word “gada” is now “gaya” and adapted it The 32 Key Informants of this study as one of their Kamayo lexicon. (That was are all native Kamayo speakers. However, just in the area of Hinatuan and Marihatag). though each of them are having a distinct Permutations are categorized as omission, history of family ancestry, they have one substitution, addition and thing in common, all of them knew and reduction.However, the word “gaya” of occasionally spoken other languages which Marihatag and Hinatuan would differ when expectedly using it in their daily we go to Lingig. (There comes) “gaya” will conversation.There was evident fact noted become “mal-aw”. Thus anyone says “gaya on the interview conversation with Datu da” or “later on” in Lingig it becomes “mal- Lito Serño of Hinatuan. At first, he talked of aw da”. Evidently, this word is an original purely Kamayo but later on, he was already word from Mandayan tribe of Davao switching to Bisayan Naturalis. Same is true Oriental. It is evident that the Geographical with the answer of Datu Payad Sangkuan of Location of Lingig is now Davao Oriental. Lingig. Code switching was so evident and So they seldom use “gaya” instead, the sometimes borrowed words were people casually used the word “mal-aw da”. unconsciously mixed to his utterances.This common and inevitable manner of code The Origin of Language switching was further explained by the linguist Edward Sapir in his book It was clearly mentioned in the book Introduction to the Study of Speech. In his “Komunikasyon ng Akademikang Filipino work, he categorically stressed that by Mag-atas et.al., that this Kamayo “language influences language …the language is a language spoken in Surigao simplest kind of influence that language del Sur within the Municipalities of between may exist on the other is the borrowing of Marihatag and Lingig. Though not all of the words (Daniel, 2002). Sapir added that 32 KI’s were able to give their ideas language authentically is vulnerable. This is pertaining to the Historical Origin of due to the influence of the socio cultural Kamayo Language of Surigao del Sur, they activities such as exchange of trades to a hare significantly decoded the complex morphological change” (Daniel, 2002). adaptive system of the Kamayo which is the In this sense, the researcher believed main concern of this study. This study was that the variations of Kamayo lexicons able to come up with analysis pertaining to within the known Kamayo Municipalities of their record of family ancestry and the Surigao del Sur is due to the influence of course of adaptation where Kamayo lexicon other neighboring languages. This was vary through substitution, omission, justified through the interview of Datu addition and reduction.Their profile record Payad Sangkuan of Lingig. In his example, shows that the dominant tribal ancestors of he put emphasis on the word “gaya” (a these 32 Key Informants were Mandaya, Kamayo word used by Hinatuan and next is Manubo, followed by Boholano, Marihatag) which means “late” originally Leyteño and Butuanon. In this sense, the this word is derived from the word “gada” researcher has already idea as to the origin Manubo for “later”. Datu Payad explained

Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 403

International Journal of Research e-ISSN: 2348-6848 p-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 05 Issue 16 June 2018

of this language and how it moved and Davao Oriental. They love to settle here. became varied. The place where they prefer to live was Focused Group Discussion among Hinatuan, since that time the Andres Datu’s of the province had systematically Soriano Company was yet stable where they explain it all. All of them are having parallel prefer to work. These Mandayan people answers to the questions and the researcher who prefer to stay the province and had come up with this analysis: Kamayo is an with the Lumad Manubo settlers who use to official language of Mandayan tribe, where anchor their livelihood in that particular originally found in Davao Oriental however, company also. In the long run of time, after the varieties of Kamayo language in Surigao the said Company stopped its operation, del Sur quietly differ from the original these Mandayan people migrated to other Kamayo of Mandayan people in Davao Municipalities in Marihatag, San Agustin, Oriental. This phenomenon was further Barobo, Lianga and Lingig for their explained by Datu Payad Sangkuan and abidance. Datu Carmelito Sereño of Hinatuan. According to them “It varies in some of its The History and the Theory lexicon due to the influences of the neighboring language of the province.” The history of Kamayo language of As to how this language reached to Surigao del Sur justify the statement of this province, their answer could be Johannes Schmidt. In his book he stated analyzed and summarized: On the early “the movement of people spread new ideas, 1900’s before Davao was divided into 3 values, beliefs, behavior and language. This provinces, Surigao del Sur is yet part of movement might be due to peaceful trade Davao. The province is called . On and travel on to invasion and warfare, that particular time, the center of because people went around and carry their Governance was Surigao City, while the language with them, languages that develop center of Religion was Tandag and the in one area can wind up being widely center of trade is Boston (Davao distributed.” To connect all these, the Oriental).Since Surigao City was the center researchers had come up with the diagram of governance, the Friars and Business men analysis which shows of the language of Boston had to go to Surigao City to pay relatedness which as a contributing factor their taxes. On their travel they bring along on the formation of Kamayo Language of with native Mandayan people as their Surigao del Sur. The concept of the diagram laborer to carry their belongings. On that was based on the theory of Johannes time there was no road and vehicle yet. Schmith, the Wave Model Diagram. Their way of transportation is through To connect all these, the Researcher riding a boat called “Gunos”. Their route is justified the scenario. The variation of at the sea cost of the Philippine sea passing Kamayo language of Surigao del Sur is due to Cateel, Lingig, Hinatuan Marihahatag, to the influences of the different Tandag until they reach Surigao City. They neighboring languages existing in the travel for almost 3 months. On the time that province. The scenario can be summarizes Davao and Surigao had been separated following the Wave Model-based Diagram politically, Davao was divided into 3 as presented in next page. provinces and Surigao divided into 2 provinces (Surigao City and Surigao del Sur). In this case the Mandayan people who used to temporarily settle here in Surigao did not go back anymore to their place in

Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 404

International Journal of Research e-ISSN: 2348-6848 p-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 05 Issue 16 June 2018

Fig. 1 The Wave Model Diagram of Language by Johannes Schmidt.

Fig. 2. The Wave Model-Based Diagram of the language interrelationship of along with its users’ interactions and Kamayo and its neighboring languages. movements of geographical location”

The Diagram shows that Kamayo Recommendations: language of Surigao del Sur is greatly Knowledge on one’s own language affected by its neighboring languages. is the starting point of all Language Though evidently greater part of its body is Education directions. It is of prime a part of Mandayan Kamayo, part of it on importance for Language Educators to the other side is subsumed by the Manobo. include in their professional preparations the On the other hand, a portion of it is substantial knowledge on the First dominantly influenced by the Bisayan and Language of their Language learners. Surigaonon naturalis which causes it to Language learners on the other hand must stretched its figure and nearly to form into a be well informed of their language new language. beginnings. It is well to ponder on “Knowledge in wanting is education in Conclusion quandary”.

The findings of the study suggest Acknowledgement: that language changes eventually with the The researchers render special gratitude to Datu movement, activities, cross-cultural Rogelio Bantayan of Lingig, Datu Kalipayan (Rodolfo exchanges and intermarriages. Its great Villegas of Bislig), Datu Carmelito Serenio and Datu implications to language education is the Aliwas of HInatuan, Datu Raura Carlos of Tagbina, and Datu Payad Sangkuan of Lingig. knowledge that “Language change overtime

Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 405

International Journal of Research e-ISSN: 2348-6848 p-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 05 Issue 16 June 2018

References:

Benjamin Lee Whorf, “The Relation of Habitual Thought and Behavior to Language,” in Alessandro Duranti, ed, Linguistic Anthropology: A Reader (Oxford and Malden, MA: Blackwell, 2001), 364.

D. McIntyre (2009) History of English, Routledge, New York.

Edward Sapir, “The Status of Linguistic as a Science,” in D.G Mandelbaum,ed, Selected Writings of Edward Sapir in Language, Culture and Personality (Berkeley and Los Angeles: University of California Press, 1949), 160-168.

Joseph Casgrande (1960), cited in Gary Ferraro, Cultural Anthropology, 5th ed (Boston, MA: Thomson Learning, 2004), 126-127.

Mag-atas et al. (2008) Kumunikasyon sa Akademikang Filipino. Mga Wika at wikaing Filipino, p. 165. Booklore Publishing Corporation, Manila

Lobeck Anne (2010) Linguistic for Everyone. Wadsworth Publishing. Boston.

R. Daniel Shaw, From Longhouse to Village: Samo Social Change (Belmont, CA: Wadsworth/Thomson Learning, 2002). http://www.englishclub.com/english-language-history.atm http://www.scribd.com/doc/36887526/Ipalakpak-an-alima- A-Study-on-Surigaonon-and-Kamayo-Dialects-of-the- Surigao-Provinces-in-Mindanao- http://www.seasite.niu.edu/Tagalog/languages_and_dialec ts_in_the_ph.htm

Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 406