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Electronic Survey Report 2011-035

A Participatory Assessment of Kinamayo: A Language of Eastern Mindanao

Sue Hasselbring, Rosario Viloria and Mila Mata

A Participatory Assessment of Kinamayo:

A Language of Eastern Mindanao

Researchers Rosario Viloria, Mila Mata, and Amario Fabiosa

Consultant

Sue Hasselbring

Report written by Sue Hasselbring, Rosario Viloria, and Mila Mata

SIL International® 2011

SIL Electronic Survey Report 2011-035, May 2011 Copyright © 2011 Sue Hasselbring, Rosario Viloria, Mila Mata, and SIL International® All rights reserved

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Contents Abstract 1 Introduction

1.1 Geography 1.2 Languages

1.2.1 Language names and ethnonyms 1.2.2 Research on Kinamayo 1.2.3 Language of wider communication 1.2.4 Language development efforts in Kinamayo

1.3 Kamayo people 1.3.1 History 1.3.2 Population 1.3.3 Culture and livelihood 1.3.4 Education

2 Research purposes, goals, and questions 3 Methodology

3.1 Preparation for the assessment and the tools used 3.1.1 Results-based management plan for the Kinamayo language assessment 3.1.2 Brief description of the tools used 3.1.3 Site and subject selection

3.2 The fieldwork 3.3 Methodology of analysis 3.4 Challenges in data-gathering and analysis

4 Results and analysis 4.1 Results of tools used with groups of community leaders

4.1.1 Mapping of the dialect situation 4.1.2 Results of the Bilingualism Tool 4.1.3 Domains of Language Use Tool 4.1.4 Appreciative Inquiry Tool - dreams for our language

4.2 Church leaders group 4.2.1 Domains of Language Use in Ministry Tool 4.2.2 Cause and Effect Tree Tool 4.2.3 Appreciative Inquiry - Dreams for language use in our congregations

4.3 Summary of results of the tools 5 Conclusions 6 Appendices

Appendix 1. The Philippine Language Assessment Program Appendix 2. Philippine language assessment needs (as of October 2008) Appendix 3. Kamayo population in eight Surigao del Sur municipalities and their respective

barangays, 2000 census, NSO Appendix 4. Results-based management plan for the Kinamayo language assessment Appendix 5. Detailed steps for each participatory tool

5.A. Tools for community leaders 5.B. For church leaders 5.C. Force Field Analysis Tool

Appendix 6. Scripts for the participatory tools 6.1 Mapping of the language situation

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6.2 Venn diagram bilingualism 6.3 Appreciative Inquiry for community leaders 6.4 Venn diagram Domains of Language Use in the Church 6.5 Cause and Effect Tree 6.6 Appreciative Inquiry for Church leaders

Appendix 7. Kamayo places visited and tools used in each place Appendix 8. Analysis results: Dialect Mapping Tool Appendix 9. Related data (not referenced in the text of this report).

References

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Abstract This report describes an assessment of the sociolinguistic situation of the Kinamayo language and the need for vernacular literature. The methodology used in this assessment was participatory in nature. By involving the Kamayo people to the greatest extent possible, they are better prepared to take any action they decide is necessary. The team of researchers met with seventeen groups of civic leaders in ten municipalities. In addition to the community civic groups, the team also met with twelve groups of church leaders in nine municipalities since, if literature were to be developed, the church groups would be among those most likely to want it. Seven different participatory tools were planned for this survey, along with the desired impacts and outcomes. Each tool is described in this report. The fieldwork was conducted from 16 May to 9 June 2008. Kinamayo is a spoken language without any published materials. The assessment of the status in summary is that the Kinamayo language is one of relatively stable diglossia with high levels of bilingualism. The Kamayo people have some aspirations to use their language to a greater extent but they view other areas of need in their community as more important to address at this time.

1 Introduction The Kinamayo1 language assessment was conducted by members of the Language Assessment (LASS) Program in the Philippines2 (Appendix 1), whose goal is to involve the language community to the greatest extent in assessing their language needs. Participatory methods were used to facilitate community involvement. The purpose of LASS is to empower fifteen minority language communities, or people groups, in the Philippines (Appendix 2) to assess their language development needs. The Kinamayo language assessment was the first to be facilitated by LASS. The purpose of the Kinamayo language assessment was to engage the Kamayo people in describing the sociolinguistic situation of the Kamayo area and assessing the need for vernacular literature. The rest of this section summarizes background information and other research done about the Kinamayo language and its speakers. Section 2 states the purposes, goals, and research questions of this assessment. Section 3 presents the methodology: preparations made for the language assessment, site selection criteria, tools development and tools used, evaluation of the language assessment activity with stakeholders, and the method of analysis. Section 4 shows the results and analysis of the data gathered. Section 5 contains the conclusions. 1 In this report, we follow the practice of the Kamayo people by using Kinamayo for the language name and Kamayo for the people, even though many linguists call the language Kamayo. For all other languages mentioned in this report, we use the language name as spelled in the Ethnologue (Lewis 2009). 2 LASS is a cooperative effort of Translators Association of the Philippines and SIL Philippines. LASS appreciates the many Kamayo who engaged in the discussions about Kinamayo. Special thanks to the mayors and barangay captains who granted permission to work in their municipalities and helped gather people for various meetings. Special thanks to Datu Carmelito “Lito” Sereño, Rev. Numeriano Galgo, Charlie Pugado, and Reynan Mercado for the assistance they provided while we were in the Kamayo area. Special thanks to Adolf Annen for introducing our team to Datu Carmelito “Lito” Sereño and Charlie Pugado. Special thanks to RynJean Gonzales for her assistance in developing a Results-Based Management Plan for this assessment. Special thanks to Leilani Mallorca for her assistance in proofreading the Cebuano versions of the scripts for the participatory tools used. Special thanks to students at Alliance Graduate School and members and friends of Translators Association of the Philippines for allowing the team to practice the tools with them.

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1.1 Geography Kinamayo is spoken on the eastern coast of the Island of Mindanao in the southern Philippines. It is spoken primarily in the provinces of Surigao del Sur, Caraga Region, and Davao Oriental, Davao Region (figure 1). Some Kamayos live in Agusan del Sur and Davao City (figure 2). Most Kamayo people reside in the lowland and coastal areas, but others live in the mountains.

Source: Wikipedia.3 Figure 1. The Philippines, showing Caraga and Davao region.

3 This map is a compilation of maps developed by seav and available at http://en.wikipedia.org/wiki/File:Ph_locator_region_13.png and http://en.wikipedia.org/wiki/File:Ph_locator_map_davao_oriental.png. This version of the map is published under the following license: http://creativecommons.org/licenses/by-sa/3.0/

Source: Wikipedia.4 Figure 2. The Provinces of Caraga and Davao.

4 This map is a compilation of maps developed by TheCoffee and available at http://en.wikipedia.org/wiki/File:Ph_caraga.png and related sites. This version of the map is published under the following license: http://creativecommons.org/licenses/by-sa/3.0/

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Figure 3. Municipalities of Surigao del Sur.

Figure 4. Municipalities of Davao Oriental.

In the Philippines, each region is composed of several provinces. The provinces are composed of municipalities. Each municipality has a mayor who oversees the local government unit at that level. Each municipality has a number of barangays which, in turn, many be composed of sitios. Each barangay has a captain and several kagawads. The barangay, which serves as the head of the municipality, is called the poblacion. Figures 3 and 4 show the municipalities of Surigao del Sur and Davao Oriental that are mentioned in this report. Tandag is the capital of Surigao del Sur and Mati is the capital of Davao Oriental. The municipalities most commonly named as home to Kamayo are from north to south: Marihatag, San Agustin, Lianga, Barobo, Tagbina, Hinatuan, Bislig City, and Lingig in Surigao del Sur; and Boston, Cateel, and Baganga of Davao Oriental. Kamayo people in Lianga and Barobo reported that some Kamayo live in Prosperidad, the capital of Agusan del Sur. Prosperidad municipality is located just west of Barobo and Lianga municipalities.

A paved road runs parallel to the coast, connecting all the municipalities of Surigao del Sur. At least four large buses a day travel from Bislig City through Barobo and Prosperidad to Butuan City, the capital of Caraga Region. Hourly bus service is available from Tandag south to Barobo, then west to Prosperidad and north to Butuan City. Smaller vehicles also provide public transport within and between municipalities. In Davao Oriental, a paved road along the coast connects Cateel with the municipalities farther south and with the city of Davao. Travel between the Bislig City and Cateel is more difficult as the road from Bislig to Cateel via Lingig and Boston is gravel in several places. Only two buses a day travel in each direction between these municipalities. It is possible to travel a much longer route on paved roads from Bislig to Cateel via the national highway that connects Butuan and Davao.

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Over the course of the past fifty years, several provinces and municipalities have been subdivided by the government. Surigao del Sur and Surigao del Norte were a single province until 1960. Lianga formerly included what is now Cagwait, Marihatag, San Agustin, and Barobo. Cateel originally included Boston. Bislig originally included Lingig. Hinatuan originally included Tagbina. Because of this, older reports about the region do not mention all the municipalities named here.

According to the National Statistics Office (NSO 2002), the Kamayo area is subject to earthquakes, but not to typhoons. It receives rain throughout the year, with the heaviest months being November through January.

1.2 Languages Kinamayo is an Austronesian language that is classified as Malayo-Polynesian, Meso Philippine, Central Philippine, Mansakan, Northern (Lewis 2009). Based on the language map of the Southern Philippines in Ethnologue (Lewis 2009), the other languages spoken in Surigao del Sur and Davao Oriental are Surigaonon (north of Kinamayo), Rajah Kabunsuwan Manobo (in the mountains of Boston Municipality), Sarangan Manobo (in Govenor Generoso and Mati Municipalities), Catelano Mandaya (in the mountains of Cateel Municipality), Karaga Mandaya and Sangab Mandaya (both in Caraga Municipality), Davawenyo (south of Kinamayo from Cateel to Taragona), Kagan Kalagan (in the mountains of Banay-banay, Lupon and Man-ay), and Mansaka (in Mati, San Isidro, Lupon, and Banay-banay). Agusan Manobo and Dibabawon Manobo are spoken in areas just west of Kinamayo, but outside of Surigao del Sur and Davao Oriental.

1.2.1 Language names and ethnonyms Kamayo is the term for the people and Kinamayo for the language. The Ethnologue (Lewis 2009) uses Kamayo for the language. When talking about the language in English, Kamayo use the terms Kamayo and Kinamayo interchangably for the language. The people are also called Kadi and their language Kinadi. In the same way, Kadi is also sometimes used to refer to the language, especially when speaking English. During this research, some Kinamayo speakers in both Davao Oriental and Surigao del Sur said that their ethnic origins are from other tribes such as Mandaya, Mamanwa,5 or Manobo. Some respondents said that Kinamayo is a language but that there is really no such thing as Kamayo people because they are all descended from other tribes. Throughout the Philippines, people often add a suffix to a place name to form a language name. Thus, the people of Butuan City speak Butuanon, those of Surigao provinces speak Surigaonon, and those of Tandag municipality speak Tandaganon. Sometimes, several different names are used for varieties whose speakers understand each other very well. Other times, a language name encompasses speech varieties which are not mutually intelligible. The term Davawenyo is an example of this. This term is used to refer to many speech varieties spoken in Davao Region. During our research, people in Boston and Cateel municipalities who said “we are Kinamayo speakers” also told us that they call their language Davawenyo. People identifying themselves as speakers of Davawenyo are found from Digos, Davao del Sur (Wendel and Nickell 1979) through Boston, Davao Oriental. 5 Mamanwa was only mentioned by the group in San Agustin. This group said that Mamanwa is the same as Mandaya. However, Lewis (2009) lists this as a Central Philippines language in a different family than either Mandaya or Kinamayo.

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Table 1 shows some of the alternate names of the languages and people groups of Surigao Del Sur and Davao Oriental. It also includes names used by other authors or names that the people themselves or their neighbors use when referring to them. Table 1. Language names and ethnonyms in Surigao del Sur and Davao Oriental Name of language used in this report

Other names for the language

Name of people used in this report

Other names for the people

Kinamayo Kamayo, Kadi, Kinadi, Davaweño, Davawenyo (only in Davao Oriental)

Kamayo Kamayo, Kadi, Mandaya, Davaweño, Davawenyo (only in Davao Oriental)

Surigaonon Surigaonun, Tagon-on, Tandaganon

Surigaonon Tandaganon, Tagon-on

Butuanon Butuanun Butuanon Davawenyo Baganggenyo,

Davaweño

Cebuano Visayan, Bisayan

1.2.2 Research on Kinamayo Gallman (1997) gathered wordlists of 372 items in eastern Mindanao from 1974 to 1979 and used them to reconstruct Proto East Mindanao. After he reconstructed proto forms, he did a lexicostatistical comparison. Table 2 shows only the varieties which are mentioned elsewhere in this report. The cells highlighted in yellow are the pairs of languages with over 70% cognates while those cells shaded green are the pairs of languages with between 60 and 70% cognates. Table 2. Lexicostatistical comparisons of some languages of Eastern Mindanao Cebuano

69 Butuanon

60 70 Surigaonon

48 58 64 Davawenyo Digos – Davao del Sur

55 63 68 60 Kamayo – Bislig

58 59 58 66 71 Davawenyo Man-ay

53 55 58 60 69 68 Mandaya Kabasagan

50 51 55 58 62 69 74 Mandaya Caraga

51 45 54 59 62 67 81 76 Mandaya Boso

49 48 51 56 60 63 74 79 87 Mandaya Maragusan

46 51 51 56 59 63 73 79 82 86 Mansaka

51 51 52 56 62 65 71 74 76 76 76 Islam Mandaya – Banay Banay

45 46 48 55 55 54 59 61 63 65 65 69 Kalagan Kaagan Digos – Davao del Sur

43 46 49 53 53 51 56 60 61 63 62 63 72 Kalagan Tagakaulo

The varieties in Gallman’s study (1997) which are most lexically similar to Kamayo-Bislig, are Davawenyo of Man-ay (71%), Mandaya Kabasagan (69%) and Surigaonon (68%). Gallman (1997:255) states that Kamayo, Mandaya, Kalagan, and Tagakaulo originated as a single language in northeastern Mindanao and spread southward, developing into separate languages as people lost contact with each other.

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Wendel and Nickell (1979) collected some wordlists of unreported length, and compared them to other wordlists that had been previously collected by unnamed researchers. They reported that Davawenyo of Baganga shares 90% lexical similarity with Kamayo-Bislig, which supports the statement in section 1.2.1 that Davawenyo of northern Davao Oriental is the same language as Kamayo. In the same report, it states that Kamayo of Bislig shares 73% simliarity with Davawenyo of Digos, Davao del Sur. The latter is considerably higher than the 60% reported by Gallman (1997). Wendel and Nickell (1979) also used anecdotes recorded in over ten varieties to test how well people living in six places in southeastern Mindanao understood those varieties. Each anecdote had comprehension questions inserted into the text. Table 3 shows the average comprehension scores for respondents in Bislig, Surigao del Sur and Baganga, Davao Oriental. In each place, they understood the anecdote from their own variety best. Each understood the Cebuano annecdote second best. Respondents in Baganga understood Kamayo-Bislig third best. Unfortunately, the Davawenyo-Baganga variety was not tested in Bislig. People in Bislig also understood the anecdotes from Surigaonon and Davawenyo Digos very well. Table 3. Average scores on comprehension testing (Wendel and Nickell 1979)

Location of testing

Lg. of Anecdote: Davawenyo Baganga

Kamayo Bislig

Davawenyo Baganga 97 - - Kamayo – Bislig 89 97 Cebuano – Bukidnon 91 97 Surigaonon - - 92 Davawenyo Digos 80 89 Mansaka Mabini 82 82 Mandaya Sangab 82 - - Kalagan-Digos 79 - - Kalagan-Piso 77 - -

Burton (2003) synthesized research done by Pallesen, Gallman, Zorc and McFarland to develop table 4 showing the linguistic relationships between the languages of the East Mindanao subfamily of Central Philippine. The Ethnologue language family tree for Central Philippine (table 5) shows several key differences. Burton (2003:16) places Cebuano with Surigaonon in the Northeast subfamily of East Mindanao, commenting that there is disagreement on the placement of Cebuano. Ethnologue places Cebuano in the Bisayan family, giving it a much more distant relation to Kamayo. Another difference is that table 4 groups Kamayo and Davawenyo together, forming a separate subfamily. Table 5 shows Kamayo and Davawenyo as being as closely related to Mansaka, Mandaya, Tagakaulo, and Kalagan as they are to each other.

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Table 4. The genetic relationships of the Central Philippine subfamily Tagalog Bikol West Bisayan Central Bisayan Banton S4 Central Philippine South Central North East Mindanao Philippine (South Bisayan) Mamanwa Cebuano Surigaonun Butuanun Tausug East Mindanao Central East Mindanao Kamayo Davaweño South East Mindanao Mandaya Kabasagan Mandaya Caraga Mansaka Mandaya Maragusan Mandaya Boso Mandaya Islam Tagakaulo Kalagan (Pallesen 1985:293; Gallman 1979; Kagan Kalagan Zorc 1977; McFarland 1980:60–61)

Source: Burton. "A case study of lexical borrowing between language families in the southern Philippines" (p. 14, 2003).

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Table 5. Ethnologue's family tree of Central Philippine languages (Upper case is used for families or groups of languages and the numbers in parentheses indicate the number of languages within that classification. Lower-case names with three letter codes in brackets are languages.) TAGALOG (2) BIKOL (8) WEST (7) BISAYAN (21) including Cebuano Unclassified Central Philippine (6) Mamanwa [mmn] SOUTH (3) BUTUAN-TAUSUG (2)

Butuanon [btw] CENTRAL PHILIPPINE Tausug [tsg] Surigaonon [sul] MANSAKAN (9) Kamayo [kyk] EASTERN (4) Mandaya, Karaga [mry] MANDAYAN (3) Mansaka [msk] Mandaya, Cataelano [mst] Mandaya, Sangab [myt] Davawenyo [daw] WESTERN (3) Kalagan, Tagakaulu [klg] Kalagan, Kagan [kll] Kalagan [kqe] Source: Lewis (2009)

1.2.3 Language of wider communication Cebuano is the predominant language of wider communication (LWC) in the Kamayo area. Cebuano is also more closely related to Kamayo than are the less prevalent LWCs of Tagalog and English. Stone (2000) reported that Cebuano is widely used and understood by the Kamayos. He reported that Kamayo generally speak Cebuano to Cebuano speakers and Kinamayo to each other. The comprehension testing done by Wendel and Nickell (1979) indicate that Davawenyo in Baganga and Kamayo in Bislig both had very high comprehension of the Cebuano anecdote, with average scores of over 90%. The variety of Cebuano in that recording was from Bukidnon, a province in Mindanao, which is not the center of the Cebuanon-speaking area. Their testing did not measure the speaking proficiency of Kamayo in Cebuano.

1.2.4 Language development efforts in Kinamayo Kinamayo is a spoken language. The Kinamayo language does not have any published materials. One film has been produced in Kinamayo by Vernacular Media Network (C. Pugado personal communication 2008). This film has been shown in most Kamayo municipalities of Surigao del Sur and in some of the municipalities of Davao Oriental.

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1.3 Kamayo people

1.3.1 History We found no mention of the Kamayo or Kinamayo in history books on the southern Philippines. Mention is made of people living in the area where the Kamayo now live. Blair and Robertson mention a people group called Caragas “which extended north and south from the point of Surigao to that of San Agustin” (1978:310). They refer to Caraga as one of four renowned people groups of Mindanao and continue to say: “Although it is the smallest numerically, has been the greatest in deeds” (Blair and Robertson,1978:103). Later in the same volume, it is mentioned that during the Spanish era, two Catholics of a religious order had settled in Bislig District which included the villages of Bislig, Hinatuan, Cateel, Baganga, and Caraga. During the 17th century, Caraga had been the largest village and the district had at that time been named after it. Those posted there found the people of the region to be warlike (Blair and Robertson,1978:136). The history of Caraga Region on Wikipedia (2007) indicates that the term Caraga is a Spanish word derived from the Visayan word ‘kalagan’, meaning courageous people. Blair and Robertson themselves question whether the Caraga were a single people stating “if they ever did exist as a separate people, they have been completely absorbed by the surrounding peoples” (1978:100). Thus, the term may have refered to several people groups of the area such as the Kalagan, Mandaya, Mansaka, Manobo, and the Kamayo, or even ones which no longer exist. Blair and Robertson (1978:310) also state that the initial inhabitants of eastern Mindanao had moved into the mountains and the interior when the more powerful and civilized foreigners expelled them. Blair and Robertson mention neither Kamayo nor Kinamayo, in a longer list of tribes of Mindanao: Butuans, Cagayans, Caragas, Dapitans, Lutaos, Malanaos, Manobos, Mindanaos, and Tagabalooyes. They further state that the Caragas, “if they are not Butuans, differ but little from them, and now they are united; by which we believe the origin of both to have been common” (Blair and Robertson 1978:313). However, during the current research, none of the groups indicated that they consider themselves to be united with the Butuanon, other than being residents of the same region. While Blair and Robertson are not clear about who the ‘foreigners’ are who expelled the local people, during the research, it was commonly mentioned that many Cebuano and other ethnic groups from the Visayas have moved into their area including the Boholanos and Warays. Thus, the origins of the Kamayo are not clear. Kamayo themselves, during the current research, told us in three different municipalities that, while Kinamayo is a language, the Kamayo are not a people. They said they are decendents of those who live in the mountains: the Manobo and Mandaya. They said they are the ones whose ancestors were—and here they used different words in different places—educated, baptized, civilized. They said that when their ancestors became educated/baptized/civilized that they then began to speak Kinamayo. If that is true, it would imply that Kinamayo has only existed for a hundred to several hundred years.

1.3.2 Population The total Kamayo population exceeds 144,000 and is likely greater than 200,000. However, exact figures could not be obtained from the census office. The population of each Kamayo municipality in Surigao del Sur and Davao Oriental from the 2000 census is shown in table 6.6 The non-Kamayo in each municipality are, in many cases, Cebuano (Barobo Municipality 2000; Hinatuan Municipality

6 Appendix gives the Kamayo population for each municipalty and barangay of Surigao del Sur, including those with lower proportions of Kamayo. Data on ethnic population by municipality for Davao Oriental was not available.

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2007). In Lianga, San Agustin, and Marihatag, some of the non-Kamayo are Manobo. In Hinatuan, Bislig, Boston, and Cateel, some of the non-Kamayo are Mandaya.7 Table 6. Population in 2000 of Kamayo municipalities in Surigao del Sur and Davao Oriental

Region/Province/ Municipality

Total pop.

Kamayo pop.

% of Kamayo

# Barang 70%+

# Barang 15 to 69%

# Barang

less than 15%

Region: Caraga 2,091,505 144,833 7% Province: Surigao del Sur 501,135 132,069 26%

Municipalities Marihatag 16,394 14,486 88% 10 1 1 Hinatuan 36,152 28,237 78% 19 4 1 Lingig 26,483 19,170 72% 13 3 1 San Agustin 14,788 10,198 69% 9 1 3 Lianga 24,942 10,624 43% 5 3 5 Barobo 34,558 10,626 31% 2 9 9 Bislig 97,736 30,661 31% 8 14 2 Tagbina 34,053 7,714 23% 3 10 9 Province: Davao Oriental 446,191 N/A N/A

Baganga 43,122 N/A N/A Banaybanay 33,714 N/A N/A Boston 10,266 N/A N/A Caraga 33,481 N/A N/A Cateel 28,655 N/A N/A Governor Generoso 42,705 N/A N/A Lupon 57,092 N/A N/A Manay 36,697 N/A N/A Mati (capital) 105,908 N/A N/A San Isidro 31,705 N/A N/A Tarragona 22,846 N/A N/A Source: NSO, 2000 Census of Population and Housing Eight of the nineteen municipalities of Surigao del Sur have a Kamayo population of 7,000 or more. The other eleven municipalities of Surigao del Sur each have a Kamayo population of less than 1% (representing only three to 167 Kamayos), including the provincial capital, Tandag. Ethnic data was only obtained on one municipality of Davao Oriental. The municipal offices in Boston municipality provided the data in table 7. Only the figures for Davawenyo, Kamayo, and Mandaya have been included. 7 See the results of the Dialect Mapping Tool.

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Table 7. Population of some ethnicities of Boston Municipality Davao Oriental Ethnicity Population Percent Davawenyo 3,922 38% Kamayo 1,779 17% Mandaya 1,398 14% Other 3,154 31% Total 10,253

1.3.2.1 Estimate of total Kamayo population Using the information already presented, it is possible to estimate the total population of Kamayo speakers. As mentioned in section 1.2.1, some people who are ethnically Mandaya speak Kinamayo as their home language. This would probably be less than half of the Mandaya. In the same section, the use of the name Davawenyo in the northern part of Davao Oriental was explained to refer to speakers of Kinamayo. This would probably be the case for nearly all the Davawenyo in Boston. Based on the data in table 7, the proportion of people in Boston who are Kamayo is certainly over 17%. It is probably at least 55% (the total of those who are ethnically Kamayo and Davawenyo). It may be over 60%, if some of the Kinamayo speakers identified themselves as Mandaya ethnicity. Data on Davao Oriental from the 2000 census did not include the detailed ethnic data. Overall, figures for the six most frequently mentioned ethnic groups was available. This included Davawenyo, but did not include Kamayo (table 8). Based on the preceding data for Boston, we know that at least some of the category “Other” refers to Kamayo. Table 8. Population of the six largest ethnicities in Davao Oriental Ethnicity Population PercentDavawenyo 135,555 30.4Bisaya/Binisaya 82,491 18.5Cebuano 80,978 18.2Mandaya 66,634 14.9Boholano 21,288 4.8Kalagan 14,284 3.2Other 42,468 9.5Not Reported 2,035 0.5Total Davao Oriental 445,733 Source: NSO, 2000 Census of Population and Housing, http://www.census.gov.ph/data/pressrelease/2002/pr0254tx.html As noted in 1.2.1 Language names and ethnonyms, Davawenyo is a broad term that includes Kamayo and speakers of other languages in Davao Oriental. Lewis (2009) citing Whinnom states that 90% of Davawenyo live on the East Coast of Mindanao. Based on data from the current research, as well as comments in Wendel and Nickell (1979), those identifying themselves as Davawenyo, but who could be considered as speaking a single language with the Kamayo, including those who live in the municipalities from Boston to Mati, as shown in table 9. Table 9. Estimates of Kamayo population in municipalities of Davao Oriental Municipality Population Likely % Possible Kamayo pop.Boston 10,253 50 to 60% 5,000 to 6000 Cateel 28,605 50 to 60% 14,000 to 16,000 Baganga 43,082 50 to 60% 21,000 to 25,000 Caraga 33,472 40 to 50% 13,000 to 16,000

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Table 9. Estimates of Kamayo population in municipalities of Davao Oriental (continued): Man-ay 36,694 30 to 40% 11,000 to 15,000 Taragona 22,820 20 to 30% 4,000 to 6,000 Mati 105,696 5 to 10% 5,000 to 10,000 Total 280,622 73,000 to 94,000 Based on these estimates, the total Kamayo population in Davao Oriental and Surigao del Sur may be 218,000 to 239,000.

1.3.3 Culture and livelihood Many of the Kamayo people in the coastal areas fish as their means of living. Farming is also practiced by Kamayo people. Crops include corn, root crops, rice, and coconut. A logging company based in Bislig and a paper factory in Mangagoy provided many jobs and brought development of infrastructure, but also brought a large influx of non-Kamayo to the area. Stone (2002) reports that among the Kamayo, no one that they talked to could give any examples of native customs, foods, styles of dress, etc. They wear western clothing, as do typical lowlanders and educated people of the Philippines. The lack of knowledge of any native customs may be another indication that the Kamayo are not a historical people with a long history of culture and tradition. The Kamayo people are predominantly Catholic with the 2000 census reporting that Caraga Region has 74% Catholics and Davao Oriental Region has 78% Catholics (NSO 2000). Municipal reports for Lianga, Barobo, and Hinatuan each give the percent of Catholics in its municipality as over 80%.

1.3.4 Education According to the national census, education rates for Davao Region and Caraga Region are similar to the rates for the nation as a whole, as shown in table 10. The available census data is not broken down by province, municipality or ethnic group. Based on discussions during this assessment, it seems that the Kamayo probably have higher education rates than the Mandaya and Manobo speakers living in the same municipalities. Table 10. Education levels for Caraga and Davao Regions (NSO 2002)

None At least some

primary At least some high school

At least some college or univ

Caraga Region 9% 46% 31% 15% Davao Region 11% 44% 30% 15% Philippines 9% 40% 32% 19%

2 Research purposes, goals, and questions The two purposes for this assessment were to engage the Kamayo people in the following:

1) Describing the sociolinguistic situation of the Kamayo area and 2) Assessing the need for vernacular literature development in Kinamayo.

Purpose 1) Describing the sociolinguistic situation of the Kamayo area Goals:

a. Describe the relationships between language varieties: Research Question 1. How well do Kamayo understand other languages and other

Kamayo varieties?

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Research Question 2. What are the attitudes of Kamayo towards other languages and other Kamayo varieties?

b. Describe the levels of fluency in Kinamayo and Cebuano:

Research Question 3. Which languages do which subgroups of Kamayo speak well?

c. Describe the domains of language use in the community: Research Question 4. In what situations do Kamayo use Cebuano? Kinamayo? Both?

d. Describe the domains of language use in church ministries:

Research Question 5. For which church activities are Cebuano and Kinamayo used?

e. List the reasons and the impact of using these languages in church ministries: Research Question 6. What do church leaders perceive to be the reasons and results of

using these languages? Purpose 2) Assessing the desire for vernacular literature development in Kinamayo Goals:

a. Determine the goals that community leaders have for their language and culture: Research Question 7. What goals do community leaders have for their language and

culture? b. Determine the goals of church leaders regarding use of Kinamayo in their ministry:

Research Question 8. What goals do church leaders have for using Kinamayo in their ministry?

3 Methodology The methodology used in this assessment was participatory in nature. By involving the language community to the greatest extent possible in the assessment of their language, they are better prepared to take any action they decide is necessary. Members of the language community meet in groups of ten to twenty to describe and analyze their sociolinguistic situation, and based on that, to decide what actions they want to take.

3.1 Preparation for the assessment and the tools used The background research and initial planning for this assessment was done by Mata and Viloria as a requirement for a course they took on the principles of language assessement in 2007. Because that course focused on other methodologies, those were the ones included in the proposal at that time. The methodology was changed to be participatory during the months preceeding the data collection. On December 28, 2007, Mata and Viloria began a three-day visit in Bislig City and Barobo Municipality of Surigao del Sur and San Francisco of Agusan del Sur. The main purpose of the visit was to become familiar with the local geography, determine the travel time and availability of transportation from one municipality to another and to ascertain where the team might find lodging. On January 3, 2008, Mata and Viloria met with SIL Mindanao language program coordinators, Steve and Karen Lynip and SIL members of the Tagakaulo language program Scott and Becky Burton in Davao City. Three others participated in the first part of that meeting: Datu Carmelito “Lito” Sereño, Hinatuan Municipal Tribal Chieftain; Charlie Pugado, projectionist of Vernacular Media Network; and Adolf “Dolfi” Annen, an Overseas Missions Fellowship (OMF) missionary who introduced

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Pugado to the language assessment team. Pugado has been showing films in Surigao del Sur since 2002. The meeting had two goals: for the language assessment team to share with the others about the participatory approach language assessment and for those living and working in the Kinamayo-speaking area to inform the language assessment team about their view of the Kinamayo language situation. This allowed the whole group to discuss the way to proceed with the language assessment task. In April and May 2008, using the research questions listed in section 2, the team developed seven participatory tools to use during the assessment. Table 11 shows the six tools that correspond to the seven research questions. The seventh tool, Force Field Analysis Tool was a contingency tool whose purpose and use is explained in section 3.1.2.10. Table 11. Research questions and their corresponding tools Research Questions Participatory Tool RQ 1 How well do Kamayo

understand other languages and varieties?

Dialect Mapping Tool

RQ 2 What are the attitudes of Kamayo towards other languages and varieties?

Dialect Mapping Tool

RQ 3 Which languages do which subgroups of Kamayo speak well?

Bilingualism Tool

RQ 4 In what situations do Kamayo use Cebuano? Kinamayo? Both?

Domains of Language Use Tool

RQ 5 For which church activities are Cebuano and Kinamayo used?

Domains of Language Use Tool in church

RQ 6 What do church leaders perceive to be the reasons and results of using these languages?

Cause and Effect Tree Tool

RQ 7 What goals do community leaders have for their language and culture?

Appreciative Inquiry Tool in community

RQ 8 What goals do church leaders have for using Kinamayo in their ministry?

Appreciative Inquiry Tool in Church

The basic steps of each tool were written (see Appendix) along with a more detailed “script” (see Appendix 6) that guides the facilitator in what to say. The script takes into account the possibility of unexpected responses, misunderstandings or responses of “we don’t know” by the group. Because the team planned to facilitate the tools using Cebuano,8 they translated each script into Cebuano. This helped them internalize the tool and to decide on the Cebuano terms to use to consistently express key ideas. The consultant modeled the use of each tool in English with the team as participants. The team then pilot tested each tool with each other and with small groups of people in Manila who were speakers of other Filipino languages. 8 Mata speaks the Cebuano of the Visayas as her first language; Viloria and Fabiosa speak Cebuano of Mindanao as a second language.

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3.1.1 Results-based management plan for the Kinamayo language assessment The language assessment team wanted to be sure that they all clearly grasped the desired impact on the Kamayo language community and how each tool they hoped to use related to that impact.9 The plan is included in Appendix 4. The impact and the outcomes of the plan show the collaborative and participatory focus that the team had (table 12). Table 12. Desired impacts and outcomes of the Kinamayo assessment Impact: The Kamayo are implementing sustainable community language-development

program(s) appropriate for their needs. Outcome 1 The Kamayo decide the best thing to do to maintain or increase the vitality of

Kinamayo. Outcome 2 The Kamayo leaders are disseminating information on the state of their

language and leading efforts of change. Outcome 3 Pastors/priests/church leaders are beginning to use the most appropriate

language in each situation for the communication of the gospel. Outcome 4 Kamayo people are partnering and organizing themselves in appropriate ways

to attain the outcomes and impact. The drafting of the plan and the development and testing of the participatory tools occurred around the same time. The plan was not revised to reflect the final versions of the tools. Thus, some statements in the plan refer to tools that the team decided not to use or that were developed differently than originally planned. While drafting the plan, the team realized that they could not know in advance whether certain activities would be done because those activities depended on what the Kamayo people decided to do. For example, the team thought that community members or church leaders might become so eager to further discuss their plans that would want to organize a meeting of representatives from all the different municipalities. The team recognized that, if such a meeting was requested, it would be appropriate for the team to use either the Results Based Management planning model or the Strategy Formulation Tool to facilitate such a discussion. The team felt that, while it was not appropriate for them to be the ones to call such a meeting, they needed to be prepared to facilitate (or assist in facilitating) such a meeting, if people in the municipalities decided to organize it.

3.1.2 Brief description of the tools used The goals and research questions indicate a need to interact with two subsets of the community: one group who are all Kamayo, at least some of whom have leadership roles in their community, and a second group who are leaders of various aspects of their churches’ ministries. The church leaders were expected to be from a mixture of ethnic groups, due to the mixed nature of the municipalities and due to the practice of churches assigning pastors to serve outside their home area. Each tool is briefly described following paragraphs; more detailed outlines of the steps of each tool are in Appendix. The first four tools are the ones which were used with community members and leaders. The next three tools are the ones which were used with church leaders. Following the descriptions of each set of tools, a flow chart shows the plan for administering them. The materials needed for administering the tools include the following: • Scrap paper cut into specific shapes for each tool. • Broad tip felt pens for participants to use to write on the paper. 9 Viloria suggested that the team develop a Results Based Management (RBM) Plan for the assessment process. The plan was developed by Mata, Fabiosa, R. Gonzales, and Viloria through the facilitation of Hasselbring.

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• Loops of string or cord of a few different colors. Two loops should each make a circle at least 1.5 meters in diameter. Other loops can be smaller.

• Plastic ‘markers’ cut from empty plastic containers of different colors and shapes. Pieces of each color are of a single shape, unique from those of other colors: rectangles, circles, squares, triangles.

• A set of cardboard rectangles numbered from 1 to 15. • A second set of cardboard rectangles with letters A to C. For each tool, the participants sit in a semicircle with an open area of floor in the middle on which to place the papers with the ideas that they write. The facilitator stands at the open end of the semi-circle asking the questions and facilitating the discussion. The facilitator allows the participants to do most of the talking.

3.1.2.1 Dialect Mapping Tool The Dialect Mapping Tool helped the community leaders think about and visualize the different varieties of Kinamayo and their relationship to neighboring languages. The participants wrote the name of their language and their people and placed it at the top of the open area. Next, they wrote the name of each municipality where Kinamayo is spoken on a separate piece of paper, and placed them on the floor to represent their geographical location. From the fifth municipality onward, participants were asked to write “Kinamayo of municipality X” rather than just the name of the municipality. This provided consistency, by assuring that all that was written were languages or subvarieties of languages. The participants also wrote the names of other languages related to Kinamayo and placed them in the location where they are spoken. Then they placed a small loop of string around any set of municipalities which spoke Kinamayo identically to each other. Sometimes there were several small loops. Other times there were one or none. Next, the participants placed numbers to show the ranking from the variety that was easiest to understand (1) through to the variety that was most difficult to understand. The participants used four different colors of plastic pieces to mark the varieties they understand very well, almost all, average and poorly. Next, they indicated the groups with whom they speak Kinamayo. However, this step was not done consistently, thus, the results are not presented. A large string was used to group those that they feel can use the same written or audio materials. Finally, they placed letter markers to show the three varieties they felt were best to use when producing the written or audio materials: ‘A’ being the best, ‘B’ for the second best, and so on. One of the participants then summarized what they had learned and depicted about their language.

3.1.2.2 Bilingualism Tool (Venn diagram) The Bilingualism Tool helped the community leaders think about and visualize the levels of fluency of different subsets of the community in Kinamayo and Cebuano. Two overlapping loops of string were placed on the floor. One loop represented Kamayo who speak Kinamayo well and the other represented those speaking Cebuano well. The overlapped area represented Kamayo who speak both languages well. The participants wrote the names of subgroups of Kamayo people on pieces of paper and placed them in the appropriate area of the diagram. First they wrote the names of subgroups of Kamayo people that spoke Cebuano ‘well.’ For each subgroup they discussed whether those people also speak Kinamayo ‘well’ or ‘not so well.’ Then they placed them in the appropriate location in the circles. They then wrote the names of subgroups of people that spoke Kinamayo ‘well.’ Again they discussed whether those people also speak Cebuano ‘well’ or ‘not so well’ and placed them in the appropriate location. Sometimes they decided they needed to make the name of the group more specific. After placing all the subgroups, the participants discussed which of the three sections had

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the most people, and which section was increasing in population. Finally, they shared how they felt about the situation they had described.

3.1.2.3 Domains of Language Use Tool (Venn diagram) The Domains of Language Use Tool helps the community leaders think about and visualize the languages which Kamayo people speak in various situations. Three headings were placed on the floor: Kinamayo, Both, and Cebuano. The participants thought about the situations in which they speak Cebuano or the people with whom they speak Cebuano. Each situation or group of people was written on a piece of paper and placed under the Cebuano heading. Then they wrote down the situations in which they speak Kinamayo. They did the same for the situations in which they speak both languages. These were placed under the heading Kinamayo or Both. Next, they organized the labels within each category according to the situations which occurred daily and those that occurred less often. For example, talking to family members was daily but attending a political rally was less often. They also identified the daily domains which they use the the greatest extent. They concluded by summarizing or describing their language situation as revealed by this tool, how they feel about it. They also discusssed whether they would like to use each language in any other situations. In two municipalities, San Agustin and Marihatag, several labels for common domains were written on paper in advance. The participants placed these under the headings first. Participants were encouraged to add to these or to modify them to describe the situation in their community well. This was done to help the tool get started more quickly. It was not done in the other three municipalities where the tool was used.

3.1.2.4 Appreciative Inquiry Tool in community The Appreciative Inquiry Tool helped the participants think about the hopes they have for their language and culture and decide how to begin making some of those hopes happen in their community. First, the participants described things about Kinamayo language or culture that they had seen, heard, or done that made them feel happy or proud. A brief summary of each good thing was written on a piece of paper. Next, they thought about how they could improve on those good things to make their language or culture even better (mapalambo). They wrote down each ‘dream’ that they had. Then they organized the dreams from dali matuman (short period of time to fulfill) to dugay matuman (long period of time to fulfill). They indicated which dreams they felt were most important and chose a few dreams which they wanted to work on first. They developed plans which included the first steps they wanted to take, who else they felt should be involved, and what resources they had or needed.

3.1.2.5 General notes about the tools for communities When planning the assessment, we were not sure how long each tool would take, nor were we certain how long people would be willing to meet with us. We knew that the first three tools helped participants verbalize things they already knew intuitively about their language and that Appreciative Inquiry helped them think about future possibilities. We decided to use Appreciative Inquiry with each group, even if we did not use all the other tools with each group. Because the Bilingualism Tool and the Domains of Language Use Tool are related to each other, we decided to use them together whenever possible. The flowchart in figure 5 shows the order in which the team planned to use the tools, as well as options, in case something did not go as planned. The solid arrows show the ideal order, while the dotted arrows show the alternative order.

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Figure 5. Flowchart for use of tools with community groups. As people discuss their sociolinguistic situation, sometimes they focus on an issue of deep concern to them. Sometimes they need to discuss that issue before they can discuss other topics. The Force Field Analysis Tool allows people to discuss such a topic. Depending on the time available, the process could return to another tool after using the Force Field Analysis Tool. Another condition that might alter the order of tools would be if during the Bilingualism Tool the group indicated that only one language is spoken in the community. Because that language would then be spoken in all domains the Domains of Language Use Tool would not be needed.

3.1.2.6 Domains of Language Use in Ministry Tool (Venn diagram) This tool and the next two tools were used with groups of church leaders. The Domains of Language Use in Ministry Tool helped a group of church leaders think about and visualize the languages they use in various aspects of their ministry. Three headings were placed on the floor: Kinamayo, Both, and Cebuano. The participants wrote on pieces of paper the names of different activities, occasions, ministries or parts of a worship service. They categorized them according to the language they use for that activity: Kinamayo, Both, or Cebuano. The phrase plus other languages was usually added to Cebuano because participants said that English and Tagalog are sometimes used in their ministry. The participants sometimes placed the pieces of paper between the columns to show that they tended to use more Kinamayo than Cebuano or vise versa. After categorizing all the activities, the participants then used plastic markers to indicate which four to five activities they feel were most important for people to understand well.

3.1.2.7 Cause and Effect Tree Tool The Cause and Effect Tree Tool helped church leaders think about and visualize the causes and effects of their language choices. A tree was used as a symbol of cause (roots) and effects (fruits and leaves). The name of one of the languages used in ministry (usually Cebuano) was written on the trunk of the tree. The church leaders discussed the reasons or causes for using that language in ministry activities. Each cause was written on one long strip of paper and placed as a root. The participants then discussed and wrote down the effects of using that language. Good effects were

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written on round paper (fruit) and bad effects on triangular paper (dry leaves). Then the group decided which causes were the most important ones, marking them with plastic markers. They also decided which good effects and bad effects were the most significant ones and marked those. One participant summarized what they had discussed. With two groups of church leaders, the Cause and Effect Tree Tool was used for Kinamayo, even though that language was not the major language used for ministry. The group discussed the causes and effects of using Kinamayo in the few situations in which it is used.

3.1.2.8 Appreciative Inquiry Tool in church The Appreciative Inquiry Tool was also used with each group of church leaders. Participants first described something that they had seen, heard, or done in which the use of Kinamayo made a positive impact on someone’s faith or knowledge about God. A brief summary of each good thing was written on a piece of paper. Next, they thought about how they could improve on those good things. They wrote down each ‘dream’ that they had. They organized the dreams from dali matuman (short period of time to fulfill) to dugay matuman (long period of time to fulfill). They indicated which dreams they felt were most important and chose a few dreams that they wanted to work on first. They developed plans which included the first steps they wanted to take, who else they felt should be involved, and what resources they had or needed.

3.1.2.9 General notes about tools for church groups A flowchart was also developed to show the order of the tools to be used with the groups of church leaders (see figure 6). Again, the solid arrows show the ideal order, while the dotted arrows show alternatives. Because it was not known how long it would take to facilitate the different tools, it was decided that, in some places, the team might only use the Domains of Language Use Tool in Church and then the Appreciative Inquiry Tool. We hoped to use both the Domains of Language Use Tool and one Cause and Effect Tree Tool with most groups. With these groups, just as with the community groups, we planned to switch to the Force Field Analysis Tool if the group began to focus on a significant problem that they felt strongly about.

Figure 6. Flowchart for use of tools with community groups.

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3.1.2.10 Force Field Analysis Tool The Force Field Analysis Tool10 helps participants discuss a goal they have, or a problem they are facing, and decide on some action to take. The tool is especially helpful when a group feels that they are blocked in some way from reaching their goal or solving their problem. The group first writes down their goal or the desired solution to their problem. The tool uses the analogy of a cart pulled by an animal (or animals) along a road with large stones. The group discusses and writes down forces which are helping them reach their goal (the animals pulling the cart). They also discuss and write down forces which are preventing them from reaching their goal (stones in the road). They mark the most significant force of each type. They talk about what can be done to help the cart reach its goal (strengthen or increase the animals or remove or break up the stones). They mark the helping forces that can be increased or strengthened. They mark the blocking forces which could be decreased or changed into helping forces. They choose a few forces that they want to begin to change now. They get into small groups, with one force per group. They write a plan for changing each force, including the steps to be taken, who will do each step, and when it will be done.

3.1.3 Site and subject selection The team planned to visit eight municipalities. In each municipality, they planned to meet with two community groups and one church group. The team was not certain whether they would be able to use all four community tools with each community group or whether they would need to divide the tools between the two community groups. Due to the length of time required for the Dialect Mapping Tool, the team only did two or three tools with each community group. They did either the Dialect Mapping Tool and Appreciative Inquiry Tool or the Bilingualism Tool, Domains of Language Use Tool, and Appreciative Inquiry Tool. The team identified two factors that might influence the degree of bilingualism and the domains in which people use each language. One was the percent of the population that is Kamayo and the other is the distance that barangay is from the major road. Half of the uses of the Bilingualism Tool and the Domains of Language Use Tool were to be in “pure” barangays that had at least 70% ethnic Kamayo and the other half were to be employed in a “mixed” barangay that had 15 to 69% ethnic Kamayo. In addition, half of the uses of these tools were to be in barangays near the main road and the other half in barangays at least two kilometers from the main road. The distance of barangays from the main road was difficult to determine before the team arrived in the area because maps were not reliable and some roads and some barangays had been relocated. Table 13. Number of mixed and pure barangays in each Kamayo municipality

Number of barangays

Region/province/ municipality

% of Kamayo

Pure 70% or more

Kamayo

Mixed 15 to 69%

Kamayo

15% or less

Kamayo

Municipality Marihatag 88% 10 1 1 Hinatuan 78% 19 4 1 Lingig 72% 13 3 1

10 The team never used this tool with the Kamayo people. In Lingig, the problem of illegal fishing, which was mentioned during the Appreciative Inquiry, may have been a good topic about which to use it. However, the group had already been meeting for two hours at that point. The team explained the Force Field Analysis process to the municipal tribal chieftain and he was encouraged to try to use it with his constituents.

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Table 13. Number of mixed and pure barangays in each Kamayo municipality (continued): San Agustin 69% 9 1 3 Lianga 43% 5 3 5 Barobo 31% 2 9 9 Bislig 31% 8 14 2 Tagbina 23% 3 10 9 Total - 69 45 31

Source: NSO, 2000 Census of Population and Housing In some municipalities, municipal leaders warned the team that it was not safe to visit any of the barangays that were off the main road, so only those near the road could be visited. In some municipalities, all of the barangays with over 15% Kamayo were along the main road. Because of this, it was not possible to visit as many barangays that were far from the road, as the team had planned. Table 14 shows the seventeen Kamayo barangays visited in ten municipalites of Davao Oriental and Surigao del Sur with the site selection criteria for each. Table 14. Kamayo barangays and municipalities visited with their site selection criteria Province Municipality Barangay Mixed or

pure Kamayo

barangays11

% Kamayo in 2000

Near or far from

road

DO* Cateel Alegria, Sitio Lumao Pure - Near DO* Cateel San Alfonso Mixed - Far DO* Boston Poblacion Mixed - Near SdS Lingig Poblacion Pure 81.00 Near SdS Bislig Poblacion Mixed 49.70 Near SdS Bislig San Jose Pure 74.49 Near SdS Hinatuan Bigaan Mixed 61.73 Near SdS Hinatuan Poblacion (4 barangays) Pure 93.10 Near SdS Tagbina Malixi Pure 91.77 Far SdS Tagbina Quezon Mixed 21.17 Near SdS Lianga Ganayon Mixed 45.60 Near SdS Lianga Poblacion Pure 97.52 Near SdS Barobo Gamut Pure 69.50 Far SdS Barobo Unidad Pure 83.04 Far SdS Barobo Poblacion Mixed 26.66 Near SdS San Agustin Poblacion & Oteiza Pure 98.99 Near SdS Marihatag Poblacion Pure 98.22 Near Total 10 17 Mixed 7

Pure 10 Far 4

Near 13 *DO = Davao Oriental

11 Community categories for municipalties in Davao Oriental were based on information from residents. Census results for Davao Oriental did not give percentage of Kamayo population per municipality.

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The team planned to visit most of the eight municipalities of Surigao del Sur, as well as at least one Kamayo municipality of Davao Oriental. In Cateel municipality, the team learned that Davawenyo, which is spoken as far south as San Isidro (and in all seven municipalities in between), is reported to be well understood by the Kamayo of Cateel. The team decided to go to at least one more municipality farther south to use the tools there; however, reports of instability in the area prevented that. The team decided it was necessary to use the methods in at least one more municipality of Davao Oriental, so they added a data point in Boston municipality. In each municipality, the team first visited the local municipal and barangay leaders. The team asked their assistance in gathering the group of community leaders. The team told the mayor, barangay captain or municipal datu that they would like to meet with a group of ten to twenty people to discuss the Kinamayo language. The team asked that Kamayo leaders of all ages be called, including both women and men. In all, the team met with seventeen groups of community leaders in ten municipalities. Because the team originally planned to meet with groups in only eight municipalities, they had to decide whether to skip some municipalities completely or to go only to a single barangay in some of the municipalities. In Lingig and Boston, they decided to visit only Poblacion barangay. They also visited only Poblacion barangay in San Agustin and Marihatag municipalities, due to reports of instability elsewhere in those municipalities. In addition to the community groups, the team also met with eleven groups of church leaders in nine municipalities. Upon arrival in the municipality, the team contacted both the priest of the Catholic Church and the head of the Ministerial Fellowship. The team explained that they wanted to meet with a group of church leaders to discuss the languages that are used in the ministry of their congregations. The team asked that a variety of leaders be invited: Sunday school teachers, choir directors, leaders of women, men and youth, evangelists, lay preachers, and pastors. The team asked local Christians to select the best venue for the meeting. Most groups of church leaders included both Catholics and Protestants. However, in Lianga and Barobo municipalities, the team was given time by the Catholic priest to use the methods at the beginning of the municipality-wide Bible Seminars for the Roman Catholic Church lay leaders. In each of these two municipalities the team led a separate meeting with Protestant church leaders. In Gamut and Barobo barangays, only Catholic lay leaders attended the meeting. Table 15 shows the number of times each tool was used. A detailed listing of the tools used with each group is provided in Appendix 6. Table 15. Number of uses of each tool Tool Number of usesDialect Mapping Tool 10 Bilingualism Tool 5 Domains of Language Use Tool in Community 5 Appreciative Inquiry Tool in Community 17 Domains of Language Use Tool in Church 8 Cause and Effect Tree Tool 7 Appreciative Inquiry Tool in Church 11

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3.2 The fieldwork The fieldwork was conducted from 16 May to 9 June 2008. The team consisted of facilitators Rosario Viloria, Mila Mata, and Amario Fabiosa,12 consultant Sue Hasselbring, and TAP Regional Director (South) Angelo Monje, who arrived in Hinatuan in the Kamayo area on 17 May, where they stayed with Datu Carmelito “Lito” Sereño, Hinatuan Municipal Tribal Chieftain. Sereño and Charlie Pugado, who also lives in Hinatuan, had met with Viloria and Mata in Davao in January 2008. The team discussed with Sereño and Pugado the groups they hoped to meet with in each municipality, including their desire to meet with people in at least one municipality of Davao Oriental. They learned that Pugado was leaving for Cateel, Davao Oriental on 19 May, so at his invitation, they decided to accompany him and work from the south towards the north. To help Sereño and Pugado understand the facilitation process, and to pilot test the tools again, they facilitated several tools with the families of Sereño and Pugado as participants. They explained how the other tools relate to those. The entire team, along with their hosts, Sereño and Pugado, traveled south to Cateel by bus on 19 May. From there, Sereño and Monje headed north to Hinatuan, stopping at each municipal office to inform them about the work that the team hoped to do in their municipality. After making those initial contacts, Monje left the team to complete the assessment on their own. The rest of the team moved north more slowly, facilitating the tools in each municipality. In each municipality, the team first went to the municipal offices to greet the mayor and other municipal officers. They explained the purpose of their visit and asked the mayor’s assistance in organizing meetings for community leaders in two barangays of his municipality. One or two members of the team spoke to someone in the planning office to request municipal statistics. The team also visited the priest and the head of the ministerial fellowship to begin organizing the meeting with church leaders. In most municipalities, the municipal and church leaders expressed concern that, on short notice, they would not be able to gather an ideal group for the team to meet. The team assured the leaders that it was not necessary that every leader be present, but that any group of ten to twenty would be sufficient. The team generally spent two days in each municipality. Half a day was spent for each of the three meetings and half a day was spent greeting leaders and organizing the meetings. Part of a day was spent traveling to the next municipality. Most of the facilitation meetings lasted between two and three hours. The facilitation began with introductions first by each member of the team and then by each participant. The team then explained the purpose of the activities. Near the end of each tool, the team asked permission to take a photo. The team left all the papers that the people had written with the community. The team encouraged them to tell others what they had discussed. The team closed the meeting by encouraging the groups to implement the plans that they had made. At the end of the meeting, the participants were often reluctant to leave. Participants commented that the discussions had helped them to value their language or to think about new ideas. Some participants asked whether they could use the activities the team had led with other groups. The team encouraged them to use the tools with anyone they wished. During the first two weeks of the fieldwork, the consultant was with the team for each meeting with municipal leaders and observed each of the tools the team facilitated. This allowed them to ask the consultant questions at any time. It also allowed the consultant to discreetly make suggestions to the team. Most evenings, they spent some time debriefing the sessions they had conducted that day. As

12 Due to a death in his family, Fabiosa had to leave the team after only one week.

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the team gained confidence and competence, the consultant did not observe all of the tools that they facilitated, although the debriefing continued. In the northern four Kamayo municipalities of Surigao del Sur, two other men, Pastor Reynan Mercado of Barobo and Rev. Numeriano Galgo of Lianga provided significant assistance in contacting people in neighboring municipalities and arranging meetings. After completing the work in all municipalities, the team invited Mercado, Galgo, Serenyo, Pugado, and Pugado’s wife to meet with the team to debrief the meetings conducted during the fieldwork. During the debrief meeting, the team asked the group the following questions: • What did you learn during the assessment process? • How did you feel about the activities that you participated in or observed? • How did the people respond to the activities? • Did we get the right people to attend the meetings? • What could the team improve about the activities or process? • What do you think the people will do as a result of these discussions? • What will the five of you do? • What do you think the language assessment team should do? The team also told the group about the reports they planned to write and the types of training that TAP and SIL offer.13 While still in the Kamayo area, the LASS team and their consultant had a debriefing session. They discussed what each of them had learned, what each felt had gone well, and what each felt could be improved for future assessments.

3.3 Methodology of analysis Each photo was labeled with the location, the tool name, and the type of group. Photos were saved in a subfolder, labeled with the location and date the tools were used. Data from the Dialect Mapping Tool were entered into an Excel spreadsheet. One row was used for each of the six steps of the tool at each site. Each column included the name of a municipality where Kinamayo was spoken, or the name of another language variety spoken in the area. After the data for all the steps for each site was entered, the data was sorted so that the first step for all the sites were together. The data for each step was summarized as a unit. The data for all of the other tools was entered into an EPI Info14 database. For each tool, the words written on the paper were entered into the database and a translation was made into English. After looking at all the responses for each tool, a set of categories was developed for that specific tool. Each item was assigned a category. The statistical tools in EPI were used to analyze the categorized data.

3.4 Challenges in data-gathering and analysis One challenge in facilitating participatory tools relates to the precision of the descriptions that are written on the paper. Several things influence the precision of what the participants write: clear understanding of the instructions for that step, education level, and the sense of time available. As they wrote their ideas, the participants had a good sense of what each short summary sentence meant

13 Notes on this meeting were submitted to the TAP/SILP Committee for Language Assessment. 14 EPI Info is a general database with statistics applications. EPI Info (TM) software is in the public domain and freely available for use, copying, translation, and distribution. EPI INFO is a trademark of the Centers for Disease Control and Prevention (CDC).

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because they live within that situation. The facilitator may not understand what is written as well. The participants may feel comfortable with categories that overlap, or they may leave gaps between categories. For example, one group said that children speak only Kinamayo well. The same group said that school children speak both languages well. Another group said that children speak both languages well, but children who have not learned Cebuano do not speak Cebuano well. There is overlap between each pair of categories. During the facilitation, the facilitator could seek clarification by asking the participants to think about whether any of the categories overlap and need to be made clearer. Then a participant could read out each category slowly and the group could make adjustments. One challenge in both categorizing and analyzing the data was that some groups wrote a general category, such as “written materials in Kinamayo,” while others wrote several specific types of written materials such as “dictionary,” “newspapers,” and “song books.” Still other groups wrote two or more ideas on a single piece of paper: “dictionary and newspaper in Kinamayo.” Because many groups specifically mentioned the need for a Kinamayo dictionary, it was given its own category. Most of the other responses for written materials were included in the general category: Kinamayo Written Materials. The counting was done as follows: “written materials in Kinamayo” was only counted as Kinamayo Written Materials; “Dictionary,” “newspapers,” and “song books” were counted as two for Kinamayo Written Materials and one for dictionary; “Dictionary and newspaper in Kinamayo” were counted as one of each. In the analysis section, in addition to the number of groups mentioning items in each category, a general description of the items included in that category are listed.

4 Results and analysis

4.1 Results of tools used with groups of community leaders This section presents the results of the four tools used with groups of community leaders.

4.1.1 Mapping of the dialect situation The Dialect Mapping Tool provided information both about the varieties within Kinamayo and the relationship between Kinamayo and other languages. The Dialect Mapping Tool was conducted in each of the ten municipalities that were visited. The combined results of the Dialect Mapping Tool are in Appendix 8. The description of this tool is in section 3.1.2.1. In this section, the results of the tool related to other languages is presented first, followed by the results for varieties of Kinamayo. Each group mentioned several languages in addition to subvarieties of Kinamayo. Table 16 presents a summary of the results for six languages that are spoken in the vicinity of Kinamayo. Also listed are the names of three municipalities which, although the participants said Kinamayo is spoken there, are generally considered to be municipalities where Tandaganon or Surigaonon is spoken. Because of this, they, together with Tandaganon and Surigaonon, are set off from the other varieties with heavier lines. In table 16, the second column indicates where that language is spoken and the third column indicates the number of groups that included that language in their mapping diagram. The fourth column indicates the level of comprehension that the group said their community had of that language and the fifth column indicates the number of groups that included speakers of that language as potential users of written materials in Kinamayo.

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Based on the responses about comprehension and whether speakers of that variety could use the same written materials, both Manobo and Butuanon are clearly separate languages from Kinamayo. The situation for the remaining varieties is more ambiguous. Over half of the groups said that, if written materials were developed for Kinamayo, they felt that speakers of Surigaonon and Tandaganon could use them. As shown in table 1, Tandaganon is another name for Surigaonon, or it can be considered to be a dialect of Surigaonon. Each group that mentioned both Surigaonon and Tandaganon indicated the same level of comprehension for each and evaluated their ability to use the same written materials as Kinamayo in the same ways. In the same way, each group that mentioned one of the three Surigaonon municipalities, as well as either Surigaonon or Tandaganon, indicated the same level of comprehension and gave the same evaluation for the use of written materials. However, the groups that mentioned only Tandaganon tended to evaluate their comprehension of that variety lower than did groups that mentioned only Surigaonon. Mandaya was not mentioned by as many groups as Surigaonon and Tandaganon were. None of those that mentioned it said they could understand it “very well,” but two groups out of five said that speakers of Mandaya would be able to use the same written standard as speakers of Kinamayo. Table 16. Comprehension of other languages Language name Location # Comprehension Use same materials Surigaonon Surigao del Sur 7 3 well, 3 very well 5 yes, 2 no Tandaganon Surigao del Sur 7 2 a little, 2 well, 2 very well 4 yes, 3 no K* in SanMiguel Surigao del Sur 1 1 well 1 no K* in Cagwait Surigao del Sur 2 1 well, 1 very well 1 yes, 1 no K* in Tago Surigao del Sur 1 1 well 1 no Mandaya Both 5 1 a little, 2 well, 2 yes, 3 no Manobo Both 3 2 a little 3 no Cebuano Both/outside 3 2 well, 1 very well 1 yes, 1 half, 1 no Butuanon Outside 1 1 a little 1 no *K = Kinamayo Cebuano was reported to be understood “well” or “very well” by each group that mentioned it. The group that said they understood Cebuano ‘very well’ was the group in Bislig City where a large concentration of Cebuano people live. Only one group out of three said that Cebuano and Kinamayo could use the same written standard. It seems that the higher comprehension levels are not due to the similarity of Cebuano and Kinamayo, but due to Kamayo learning to speak and understand Cebuano. Not shown in table 16 are several languages that were each mentioned by a single group and which are spoken outside the two provinces where Kinamayo is spoken. These include: Cantilanon, Waray, Filipino, Hilonggo,15 and Bul-anon. The first question each group was asked was to tell the name of their language and people. Most groups stated that their people are called Kamayo while their language is called either Kinamayo or Kamayo. A few groups mentioned that the people can also be called Kadi and the group in Marihatag said that their language can be called either Kinadi or Kadi, in addition to Kinamayo. The San Agustin mayor also mentioned Kadi16 in a personal interview and the team’s host in Lianga mentioned it in stories she told.

15 It is not clear whether the participants in Lingig who wrote Hilonggo were referring to Ilonggo or Hiligaynon. 16 The mayor said this is probably because the Kamayos often use the word “kadi” in their sentences/conversations.

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The second step of the tool was for each group to name the municipalities where Kinamayo is spoken. While frequent mention is a strong indicator that a municipality is part of the Kinamayo-speaking area, infrequent mention does not necessarily indicate the opposite. It may be that people in some areas are not aware that people in those municipalities speak their language. The municipalities that were most frequently mentioned by the groups were: Cateel (10), Lingig (10), Bislig (10), Lianga (9), Hinatuan (9), and Barobo (8). Slightly less frequently mentioned were Marihatag (7), San Agustin (6), Boston (5), Baganga (5), Tagbina (4), and Man-ay (4). Formerly, the first three were all part of Lianga Municipality and Tagbina was formerly part of Hinatuan Municipality, which may account for their less frequent mention. Baganga and Man-ay, are both south of Cateel. Both were mentioned by the four most-southern municipalities, but Baganga was only mentioned by one of the six more-northern municipalities. Other municipalities in Davao Oriental were even less frequently mentioned: Caraga (3) and Mati (3) were each mentioned by only one group in Surigao del Sur, but were mentioned by both groups from Davao Oriental. San Isidro, Taragona, and Lupon municipalities were each mentioned by both groups from Davao Oriental, while Banay-banay and Govenor Generoso were each mentioned by only one of those groups. Again, the infrequent mention of these municipalities in southern Davao Oriental does not mean that Kinamayo (or a variety of Davawenyo that is intelligible with Kinamayo) is not spoken there. As mentioned earlier, the team was unable to visit those municipalities due to instability in the area. Each of the southern four groups mentioned some, but not all, of the northern five Kamayo municipalities of Surigao del Sur. However, none of the northern four groups mentioned any Kamayo municipalities further south than Cateel, Davao Oriental. The next step was for the groups to identify any clusters of municipalities that they felt spoke identically to each other. It was expected that the groups would be more aware of distinctions among the municipalities closest to them because they have the most contact with them. Although there was not complete agreement, several clusters of varieties emerged as shown below. These five clusters can be considered to be five dialects or sub-varieties of Kinamayo. The municipalities in parentheses were sometimes put into one cluster and sometimes in the other. The authors have named each cluster for ease of reference using the name those people use for their language and a geographical designation.

a) North Kinamayo: Marihatag, San Agustin, Lianga, Barobo, and (Tagbina) b) Central Kinamayo: (Tagbina), Hinatuan, Bislig, and (Lingig) c) South Kinamayo: (Lingig) Boston and Cateel d) East Davawenyo: Baganga, Caraga, Man-ay, Taragona, and Mati e) West Davawenyo: Governor Generoso, San Isidro, Lupon, and Banay Banay

Two groups placed the municipalities of North and Central Kinamayo as a single cluster. Two groups also placed at least one municipality of cluster South Kinamayo and one municipality of East Davawenyo as a single cluster, but both of these were groups from the north that probably have less contact with those southern varieties. Because the team did not use these tools in either of the Davawenyo clusters, and because these municipalities were not mentioned by many of the groups, the conclusions about East and West Davawenyo are tentative. The groups indicated the municipalities where they could understand the Kinamayo spoken there as best, second best, third best, etc. Their first choice was their own variety, together with any varieties that they had clustered with it. All but one group in Surigao del Sur indicated that they understood the other Kinamayo varieties in Surigao del Sur better than South Kinamayo. Four groups of North and Central Kinamayo said that they understood South Kinamayo better than they understand Surigaonon and Tandaganon. However, three groups of North and Central Kinamayo said they understand Surigaonon and Tandaganon better than South Kinamayo. The Cateel group said that they understand

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Mandaya best, then East and West Davawenyo, and then North and Central Kinamayo. The Boston group, however, said that, after South Kinamayo, they understand Central and North Kinamayo next best, followed by East, then West Davawenyo. The groups also indicated in which municipalities they understood the Kinamayo ‘very well,’ ‘well,’ or ‘little.’ Each group said that they understood the Kinamayo (or Davawenyo) which is spoken in each municipality that they had named either ‘well’ or ‘very well.’ Five of the North and Central Kinamayo groups indicated that they understood South Kinamayo ‘well’ but North and Central Kinamayo ‘very well.’ Two said they understand them all ‘very well.’ One Northern group said they only understand the North Kinamayo ‘very well,’ but understand both Central and South Kinamayo ‘well.’ The two South Kinamayo groups gave contrasting reports. The Cateel group said they only understood South Kinamayo ‘very well,’ but understood North and Central Kinamayo and East and West Davawenyo ‘well.’ The Boston group said they understood all five varieties ‘very well.’ This consistent report of good comprehension of these varieties contrasts with the report of comprehension of the other languages in the area, for which at least one group indicated they only understand that language a little. Eight out of the ten municipalities said that they thought that one set of materials can be used by North, Central, and South Kinamayo. However, the Cateel group said that speakers of North Kinamayo might need separate written materials, while the Hinatuan group said that speakers of South Kinamayo and East Davawenyo might need separate materials. Five of the six groups that had named a municipality in East or West Davawenyo said that Kinamayo materials could be used by speakers of those varieties. In contrast, only five of the nine municipalities that had mentioned Surigaonon and Tandaganon said that Kinamayo materials would be able to be used by the speakers of those two varieties. The groups each indicated several choices for the variety that would be the best one to use as a basis for a written standard. The South Kinamayo groups (including Lingig) preferred using South Kinamayo as the basis for the written standard with East Davawenyo as the second choice for two groups, but Central Kinamayo as the second choice for the Lingig group. The North Kinamayo groups selected North Kinamayo as their first choice for a written standard, with Central Kinamayo as the second choice. The Central Kinamayo groups were open to the use of either Central or North Kinamayo as the choice of a written standard. Four of the seven Central and North Kinamayo groups indicated they would prefer having the written standard based on South Kinamayo, rather than on Surigaonon, while three of the four preferred the written standard to be based on Surigaonon over South Kinamayo. In summary, Kinamayo as spoken from Marihatag through Cateel, now referred to as North, Central, and Southern Kinamayo, are subvarieties of a single language. East and West Davawenyo, as spoken from Baganga through Govenor Generoso, may also be part of the same language, but this conclusion is tentative because the mapping tool was not used in those municipalities. The North and Central Kinamayo groups preferred a written standard from North or Central Kinamayo, while the South Kinamayo groups preferred a written standard from South Kinamayo.

4.1.2 Results of the Bilingualism Tool The Bilingualism Tool was conducted in five barangays17: four pure and one mixed. For each group, the main result of the Bilingualism Tool was a list of subgroups of people who speak Kinamayo well, Cebuano, well or both languages well. The groups were supposed to only write categories of Kamayo 17 In a sixth barangay, the tool was only conducted in part. Data from that location is not included in these tables.

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people, but some of the groups also wrote categories of non-Kamayo, such as outsiders or the priest (only one priest was Kamayo and he was not the one from that municipality). Outsiders were not included in the analysis. It is possible that the category “Teachers” should also be considered as outsiders since many teachers in the area are non-Kamayo. Table 17 shows the results for the four groups from pure Kamayo barangays. The categories which are age related are listed first (ordered from youngest to oldest). The other categories are listed in the bottom of the table (ordered from those that speak Kinamayo most, to those that speak it least). Table 17. Bilingualism tool for pure Kamayo communities

Categories Speak only Kinamayo well

Speak both well

Speak only Cebuano well Total

Pre-school children 2 0 0 2 School children 0 3 1 4 Young people 0 1 1 2 Adults (30's & 40's) 0 1 0 1 Old folks 4 0 0 4 People who don’t speak Cebuano 1 0 0 1 Local religious workers 0 1 0 1 Government workers 0 1 0 1 Businessmen 0 3 1 4 Teachers 0 1 1 2 Young migrant workers 0 0 1 1 Person with outside contacts 0 0 1 1 Person married to non-Kamayo 0 0 1 1 Total 7 12 10 29 Two groups each included two categories of children. One group indicated that little children speak only Kinamayo well, while children speak both languages well. The other group indicated that the kids at school know both languages well and kids who know less Bisaya speak only Kinamayo well. Although the groups did not specifically say pre-school and school children, the implication seems clear, so the kids who know less Bisaya and the little children were counted as pre-school while the other two groups were counted as school children. In the one mixed barangay, Bigaan, the group began by saying that all Kamayo people speak both Kinamayo and Cebuano well. When pressed, for specific categories, they said that some old people do not speak Cebuano well and that some children do not speak Kinamayo well. The trend in the Kamayo community is for children to become fluent in in both Cebuano and Kinamayo at a very young age. Most of the groups indicated that it is only among the old people that people do not speak Cebuano well. Near the end of the Bilingualism Tool, the groups were asked to indicate which of the three segments of the overlapped circle contained the most people. The majority of the groups said that the Kamayo people who speak both languages well is the largest group. They also said that those who only speak Cebuano well (but do not speak Kinamayo well) is increasing. The groups indicated that, while they were proud to be multilingual, they are sad that some Kamayo no longer speak Kinamayo.

4.1.3 Domains of Language Use Tool The main result of the Domains of Language Use Tool was a list of domains in which Kinamayo, Cebuano, or both languages are spoken. Each domain was associated with the language used in that domain and the frequency with which they talk to others in that domain. Because each community

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described the domains in their own way, the following tables reflect a compilation of similar domains among the various uses of the tool. The tool was used in five municipalities, four pure and one mixed. Table 18 shows the results from the tool in the four pure barangays. The results are organized according to whether the domain was one they use daily or rarely, and whether the daily domains were ones used frequently or not. However, several domains had equal numbers of groups saying it was Daily Frequently and Daily Not Frequently (those are labeled in the table as Daily Moderate). In all of the domains that the groups indicated were frequent daily domains, Kinamayo is the primary language used. However, in two barangays, the participant said they speak both Kinamayo and Cebuano to their children. This corresponds with the results of the Bilingualism Tool, which state that in most municipalities, children speak both Kinamayo and Cebuano. Within the “Daily Moderate” category, Kinamayo is the predominant language for half of the domains. Only for prayer and reading is Cebuano dominant. In the less-frequent domains, Cebuano is more dominant. Table 18. Languages used in various domains in pure Kamayo barangays organized by frequency of use

Situation Only speak Kinamayo

Speak both Kinamayo

and Cebuano

Speak mostly Cebuano but

some Kinamayo

Only speak Cebuano (or

other language)

Total

Daily Frequently Talking to children 2 2 0 0 4 Talking to old people 4 0 0 0 4 Children/teenagers among themselves 2 0 0 0 2

Daily Moderate With Kamayo friends 3 0 0 0 3 Casual talks at church 2 0 0 0 2 At government offices 2 0 0 0 2 At the market 1 1 0 0 2 Prayer 0 0 1 1 2 Reading 0 0 0 2 2 Daily Not Frequently Texting 2 1 0 1 4 Church service 0 1 0 2 3 Talking to outsiders (in or outside area) 0 0 0 6 6

Courting 1 1 0 0 2 To classmates at school 1 1 0 1 3 Rarely Writing 0 2 0 2 4 Meetings 0 2 0 1 3 Political activities 0 0 1 2 3 Other 1 1 0 1 3 Drinking, saying bad words 2 0 0 0 2

Total 23 12 2 19 56

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The results from the single-mixed barangay where the tool was used is shown in table 19. While the use of Kinamayo is also strong in the “Daily Frequently” and “Daily Moderate” domains, it is slightly less so than it was for the pure barangays. Adults speak both Kinamayo and Cebuano to their children and Kamayo children speak both languages to each other. For this mixed barangay, the use of Kinamayo is actually slightly stronger in the “Daily Not Frequently” category of domains than it is for the pure ones. That is, there are no domains in which they said they speak only Cebuano, although in two domains they stated that they speak Cebuano more than they speak Kinamayo. The results in the “Rarely” domains are very similar to those of the pure Kamayo barangays. Table 19. Languages used in various domains in mixed Kamayo barangay organized by frequency of use

Situation Only speak Kinamayo

Speak both Kinamayo and

Cebuano

Speak mostly Cebuano but

some Kinamayo

Only speak Cebuano (or

other language) Total

Daily Frequently In House 1 0 0 0 1 Children, talk to 0 1 0 0 1 Children/teenagers, to each other 0 1 0 0 1

Daily Moderate Friends, Kamayo 1 0 0 0 1 Daily Not Frequently Church, service 0 0 1 0 1 School, to teachers 0 0 1 0 1 Outsiders, talk to 0 1 0 0 1 Courting 1 0 0 0 1 Rarely Meetings 0 0 1 2 3 Political action 0 0 0 1 1 Other 0 1 0 0 1 Drinking & saying bad words 1 0 0 0 1

Total 4 4 3 3 14 The results indicate that Kamayo people tend to use Kinamayo when communicatin with fellow Kamayos and within their family. They use Cebuano when talking to outsiders, in formal domains and in those which involve printed materials.

4.1.4 Appreciative Inquiry Tool - dreams for our language The main results of the Appreciative Inquiry Tool used with barangay leaders were two lists: a list of what they appreciate about their language and culture and a second list of their dreams about improving and developing their language and culture. The results also included the community’s perception of the importance of each dream and how long it would take to implement the dream. The Appreciative Inquiry Tool was used with community leaders in seventeen barangays of ten municipalities. Some steps of this tool were either not done or were not recorded in a photo. Table 20 shows the number of municipalities and barangays where the specific Appreciative Inquiry Tool steps were done and results were recorded. In two places, records or pictures of the Describe and Dreams were either partially retrieved or were not retrieved at all.

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Table 20. Number of barangays and municipalities where Appreciative Inquiry steps were conducted and with records

Appreciative Inquiry steps No. of barangays No. of municipalities Total number of barangays & municipalities where tool was conducted

17 10

Appreciative Inquiry steps: Discover or Describe 14 10 Dream 16 10 Important Dreams 15 10 Period of time to accomplish dream (Dali/dugay matuman)

14 10

First things to implement 13 8 Actual plans made for first things to implement

13 8

In this first Appreciative Inquiry step, participants listed things that made the Kamayos proud of their language and culture. A wide variety of ideas were shared. The categories shown in table 21 were developed by the researchers. The examples in the last column are abbreviated forms of the English translation of what participants wrote. Numbers in parentheses indicate the number of papers that had something from that category. Items without a number were mentioned a single time. Some papers had several examples listed. Thus, the sum in the Examples column may exceed the total in the frequency column. Table 21. Things Kamayo leaders appreciate about their language and culture Things appreciated about language and culture

Freq Examples

Traits, values, and abilities 22 Hospitable (8), helpful (3) content (2) good looking (2), good cooks,

good farmers, honest, kind, merciful, respectful, talented, and tidy.

People development 13 Kamayos have gotten scholarships/are educated (5), live abroad (4), have leadership positions (2), attend conference, start a daycare.

Kinamayo unifies the Kamayo 12

Happy to meet/befriend other Kamayos outside our area (4), use Kinamayo with Kamayos outside our home area (4), mayor greets people in Kinamayo, announcements given in Kinamayo, we prefer to marry pure Kamayo, we are united.

Livelihood 10 Hunting (2), rice (2), tourist spots (2), fishing/seafood, lumber company, own their own land, mortuary aid groups, other agricultural and craft products.

Ethnic pride 9

Proud to be Kamayo (4), majority in this area are Kamayo, Kinamayo is an inheritance/legacy, Kinamayo lives, even though others put it down, we are protected by Indigenous People’s Rights Act, proud that people visit us.

Job opportunities 7 Many professional Kamayos (including teachers) (5), some Kamayo have good achievements, I was promoted because I am Kamayo.

Natural resources 7 Marine life (5), forests (3), minerals/mining (2), river, general. Kamayo are multilingual 7 Know many languages (7).

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Table 21. Things Kamayo leaders appreciate about their language and culture (continued):

Culture 6 Kamayo recipes (2), men’s traditional costume, religious festivals, traditional superstitions, being a cultural minority.

Kinamayo is easy to understand 6 Kamayos can easily understand each other when using Kinamayo (6).

Using Kinamayo in church 3 Priest teaches us in Kinamayo, Christian Kinamayo movies, used for

religious activities. Famous Kamayo people 3 Kamayo basketball player, Kamayo TV star, Kamayo was on a game

show. Kinamayo is used by other people 3 People of Agusan, Bohol, Leyte, and others use Kinamayo.

Kinamayo written materials 2 Kinamayo billboard, municipal Kinamayo newspaper.

Unique 2 Kinamayo is unique.

Lg. use in school 2 Teachers sometimes explain in Kinamayo, Kinamayo used in open forum in school.

Other 3 Kinamayo is good to listen to, Kinamayo is easier to speak. Total 118 Kamayos were most proud of the traits or abilities that they associate with being Kamayo. Many were also proud of the various ways their people have developed, the livelihood opportunities that exist in their areas and they are also proud simply to be Kamayo. Smaller numbers were proud of their job opportunities, their natural resources, their multilingualism or proficiency in other languages, specific attributes of their culture, the unifying effect of their language, and general ways in which they use it. Although the question was specifically asked about their language and culture, only 26 of the 114 specific responses mentioned language. The remainder were related to Kamayo society and culture. Each group of community leaders wrote down dreams for how their language or culture could be made even better in the future. Some groups wrote a general dream such as “improve our livelihood,” while others wrote one or more specific dreams related to the same theme, such as “promote the export of abaca” and “improvement of the irrigation system.” Table 22 gives some of the examples of the dreams people had in the five categories which had the most dreams. These categories parallel as much as possible those of table 21. The column showing the number indicates the number of papers that had items from that category. The examples give all the examples from the papers. In some cases, the number of examples is greater than the number of papers because some groups wrote two or more items on a single piece of paper. The five categories of dreams that were mentioned most often were: Kinamayo written materials, livelihood projects, values, people development, Kinamayo language promotion, and the general use of Kinamayo (table 22). During the time of the assessment, the price of rice doubled. This may account to some extent for the frequency with which freedom from economic difficulties was expressed in their dreams.

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Table 22. Dreams of the Kamayo people Category # Examples

Kinamayo written materials

29 Dictionary-multilingual (11), written materials (general) (9), Bible (7), newspaper (3), magazine, comics, history.

Livelihood 17 Increase or improvement in livelihood projects (5), improving export markets for goods (3), land ownership by Kamayos (2), abaca production (2), drinking water, agricultural irrigation, rice, mining, and preventing illegal fishing.

Kamayo values 15 Maintain and teach the good character traits (5), promote unity/cooperation among Kamayo (3), maintain and teach discipline (2), help each other, understand each other, be hospitable, be a Christian municipality.

People development

14 Increase scholarship opportunities (4), representation in government (chief justice, president, all levels) (3), students with scholarships do well (2), more local training opportunities, more people go abroad to work, training in athletics and other talents, be leader in church.

Kinamayo language promotion

9 General publicity of the language (5), publicity through newspaper, publicity through internet, Kinamayo Language Day, teaching Kinamayo to outsiders in Kamayo area.

Use of Kinamayo (general)

8 Continued use of Kinamayo (general) (5), teach to next generation, use it in meetings, use it in church.

Preserve language and culture

7 Write Kamayo history (3), write Kamayo legends, keep Kinamayo pure, preserve cultural recipies, start Kamayo Museum.

Natural resources

7 Preserve forest (3), reforestation (2), protect aquatic resources (2), general protection of resources (2), mining companies should care for resources, avoid flooding by caring for resources.

Kinamayo media 6 Radio (3), TV (2), drama, film, music. Use of Kinamayo in school

5 Continued use in Open Forum, continued use by teachers, teach outside teachers Kinamayo, use Kinamayo in school meetings.

Songs in Kinamayo

5 Teach them to all, teach them in school, use songs to preserve the language.

Job opportunities 5 Increase in professionals and teachers (3), Increase employment for Kamayo, urge Kamayo professionals to live in their home areas.

Other 3 Start translator’s club, cemented road, a Kamayo to be in the Guiness Book of World Records.

Total 130 Participants were asked to place the dreams in order from those that would take a short time to accomplish to those that would take a long time. Although significant variation occurred within most categories of dreams, some trends were apparent. The categories for which the largest proportion of dreams were identified as dali matuman (takes a short period of time to accomplish) are the dreams related to the following:

• Use of Kinamayo in general • Use of Kinamayo in schools • Kinamayo media • People development • Kamayo values

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The categories for which dreams were most often identified as dugay matuman (taking a long period of time to accomplish) are the dreams related to the following:

• Kinamayo multilingual dictionary • Kinamayo Bible • Preserving/developing natural resources • Promotion of Kinamayo

Written materials, other than the dictionary or Bible, were seen as dreams that would take a medium amount of time to accomplish. From this section on, the category Kinamayo written materials is presented as three categories: Bible, Dictionary, and Kinamayo written materials (general). This is because the response to these items was quite different. The participants in thirteen groups indicated which of their dreams they felt were most important. The groups in three of those barangays said all their dreams were important. The participants in the ten other groups marked between three and ten of their dreams as being the most important to accomplish. Data from those ten groups is shown in table 23. Each row shows the number of dreams in each category that were and were not labeled as important. The totals for most of the rows are less than the totals for the rows in table 22 because not all the groups distinguished a set of important dreams. Also shown in the table is the percentage of the dreams in each category that were labeled important. The categories are in decreasing order of the percentage of dreams labeled important. Table 23. Dreams marked as important

Category Yes No Total % YesMultilingual dictionary 5 1 6 83 Livelihood 10 3 13 77 Kinamayo Bible 5 2 7 71 Job opportunities 2 1 3 67 People development 7 4 11 64 Kinamayo written materials (general) 5 5 10 50 Kinamayo language promotion 4 4 8 50 Media 3 3 6 50 Use of Kinamayo (general) 2 2 4 50 Preserve Kinamayo 2 2 4 50 Use of Kinamayo in school 2 3 5 40 Natural resources 2 3 5 40 Kamayo values 3 6 9 33 Kinamayo songs 1 2 3 33 Total 53 41 94 57 The five categories with dreams which were most frequently labeled as important were a multilingual dictionary, livelihood projects, a Kinamayo Bible, job opportunities, and efforts to develop the Kamayo people. Kamayo values, the third most frequent type of dream, was the category that was least frequently labeled important. The three categories for written materials: Multilingual dictionary, Kinamayo Bible, and Kinamayo written materials, if considered as a single group, were labeled important 65% of the time. The groups selected two to five dreams for which they wanted to begin developing plans. The results of this step are shown in table 24. Because data on plans that were made was recorded more

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consistently than the indication of important, the totals in table 24 tend to be higher than those in table 23. Two categories of dreams were by far the most commonly selected for developing plans: people development and livelihood. These both have a significant impact on the physical wellbeing of the Kamayo people. Although written materials were frequently selected as important, plans were only rarely developed for them. Only one barangay (Alegria, Cateel) made a plan for the translation of the Bible. Although only three groups had indicated that values were important, five groups made plans related to promoting Kamayo values. This may have been because they considered these dreams to be ones they could accomplish in a relatively short time period. Only two groups each developed plans to promote or preserve the Kinamayo language and culture. Table 24. Plans made by community leaders for implementing dreams

Category Yes No Total % YesPeople development 8 2 10 80 Livelihood 10 4 14 71 Media 1 1 2 50 Natural resources 3 4 7 43 Kamayo values 5 10 15 33 Multilingual dictionary 3 6 9 33 Preserve language and culture 2 5 7 29 Promotion of Kinamayo 2 6 8 25 Use of Kinamayo general 1 3 4 25 Use of Kinamayo in school 1 3 4 25 Job opportunities 1 3 4 25 Kinamayo Bible 1 4 5 20 Kinamayo written materials general 1 8 9 11 Kinamayo songs 0 3 3 0 Total 39 62 101 39 During the Appreciative Inquiry Tool, some groups decided to make changes to earlier decisions. For example, in Ganayon, Lianga, a dream about developing the Kamayo talents was initially not labeled as important. During the planning stage, they recognized that the dream was related to another one for which they were developing a plan: train the next generation with sports games. They decided to make a second plan for the developing the Kamayo talents. The final decision is the one that was counted and presented in the tables.

4.2 Church leaders group This section presents the results of the four tools used with groups of church leaders.

4.2.1 Domains of Language Use in Ministry Tool The Domains of Language Use in Ministry Tool was used with eight groups of church leaders. The tool helped leaders think and talk about the languages which are currently used in various aspects of their ministry. The main result of this tool was a list of activities, occasions, and parts of worship services and the language or languages used for those parts. Each group also selected some activities that they felt were most important for people to understand in order for their faith to grow. The researchers categorized and labeled the ‘activities.’ Table 25 shows the number of groups that indicated each combination of languages was used for each activity or part of the worship service that they named. For the activity, there were three labels:

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Only Kinamayo, Both Kinamayo and otherLanguages, and Only Cebuano (and Other languages). Because the goal was to contrast the use of Kinamayo with the use of all other languages and, because Cebuano was the most commonly used other language, the third label was initially written as Cebuano. But if leaders mentioned that Tagalog or English were used in their congregations, then the phrase other languages was added. For brevity in the table, the column label says Other Languages Only rather than Only Cebuano and other languages. Although only three column labels were used during the activity, five columns are used in the table. Some of the groups placed a few of the activities between two of the categories. Several groups mentioned that all the congregations represented used mostly Cebuano for sermons, but did include some Kinamayo words. They placed the label between Both and Cebuano. Groups also placed labels between the columns when some congregations used only one language, but other congregations used both languages for an activity. In the figure, these two columns are labeled Mostly Kinamayo and Mostly Other Language. The activities are ordered from the activities in which Kinamayo is used most to those in which it is used least.18 Table 25. Domains of language use in church ministries and activities

Activity Kinamayo only

Mostly Kinamayo

Kinamayo & other lg

Mostly other lg

Other lg only

% Other Total

Greeting - casual talk

9 0 1 0 0 0 10

Family devotion 1 0 1 0 0 0 2 Child Sunday School

2 0 0 0 2 50 4

Counseling 1 1 1 2 0 0 5 Announcements 2 0 1 1 3 43 7 Testimony 0 0 4 2 1 14 7 Sermon 0 0 1 5 2 25 8 Meetings 0 3 3 1 3 30 10 Prayer 0 1 0 3 5 56 9 Sunday School and other teaching

0 0 3 3 11 65 17

Bible reading 0 0 0 0 3 100 3 Songs 0 0 0 0 10 100 10 Other 2 0 0 1 2 40 5 Total 17 5 15 18 42 43 97 Cebuano is the predominant language used in church ministry in the Kinamayo language area. Cebuano is the primary language used in most parts of the worship services. Making announcements and giving testimonies are the only activities for which Kinamayo or a combination of languages is used significantly. Cebuano is also the primary language used for teaching Sunday school, Bible class or catechism class. For women’s meetings, youth meetings or other meetings, some groups use only Cebuano, others a mixture and still others use primarily Kinamayo. Kinamayo is used most in the more personal activities such as greeting each other or counseling a person who has a problem. It is also sometimes used in family devotions or when teaching children in Sunday school. The two activities in the Other category for which Kinamayo is used are getting the attention of people and

18 This ordering is based primarily on the values in the Kinamayo Only and the Cebuano Only columns. However, where these columns give different orders, the values in the other three columns were considered.

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when children speak to each other at church. The three activities in the Other category for which Cebuano is primarily used is for evangelism, celebrations and for “all activities.” The activities that the groups most frequently indicated were the the most important ones for their members to understand were sermons, Bible reading, Sunday school (all ages), counseling and songs. Most of these are done primarily in Cebuano.

4.2.2 Cause and Effect Tree Tool The Cause and Effect Tree Tool was used in seven municipalities to help church leaders think about the causes and effects of the languages they use in their ministry activities. The activity focused on the cause and effect of using predominantly Cebuano in five municipalities. The activity focused on the cause and effect of using Kinamayo in the few activities in which they do use it in the other two municipalities. The groups of church leaders usually included several Cebuano pastors, since the majority of pastors in the area are not ethnically Kamayo.

4.2.2.1 The Cebuano Cause and Effect Tree The categories of the causes for using Cebuano for most ministry activities are presented in table 26. The most commonly mentioned cause for using Cebuano in ministry activities is because it is well understood. This was expressed in a variety of ways: all or many understand, it is easily or widely understood, it is the common language and it is undertood by others (implying the outsiders). The fact that pastors and teachers in the church are not Kamayo was another frequently-mentioned cause for the use of Cebuano. The two categories about written materials: that the Bible is in Cebuano, and that no books are in the Kinamayo language could possibly be seen as a single category which would make it the second most commonly mentioned cause. The groups from two areas with many Cebuanos: Bislig City and Tagbina, mentioned that most of the churchgoers are Cebuanos. Table 26. Causes of using Cebuano in church ministry activities Category Number ImportantCebuano is understood well 6 1 Church leaders are not Kamayo 4 1 Bible is in Cebuano 3 - No books in Kinamayo 2 1 Majority of members are Cebuano 2 1 Cebuano is easy to speak 2 - Kinamayo not understood by all 2 - Cebuano is good for formal discussions 1 - Kinamayo is unpleasant to listen to 1 - Kamayo people are not respected 1 - Each group selected a different cause as the most important or significant. These included that Cebuano is the common language, the leaders are not Kamayo, the Bible is not in Kinamayo and the majority of members are Cebuano. The bad effects of using Cebuano in the ministry activities are shown in table 27. The most frequently mentioned bad effect was that the Kinamayo language would decrease in strength or die. In several groups, only a few people felt this might be an effect. Three groups mentioned that the use of Cebuano results in people disregarding or looking down on the Kamayo people and other indigenous peoples. Two of these were selected as the most important bad effect. Two other specific bad effects were mentioned: that it causes division within the Kamayos and that the Kamayo people

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do not act on what they hear in church in Cebuano. One group listed only one bad effect: that the effect depends on the person, but they gave no examples. Table 27. Bad effects of using Cebuano in church ministry activities Category Number Important Kinamayo would die/decrease 4 - Identity of Kamayos & indigenous people not valued 3 2 Kamayo people will be divided 1 - The Kamayo do not act on what they hear 1 - The effect depends on the person 1 - The good effects of using Cebuano in ministry that were mentioned by the groups are shown in table 28. The most commonly mentioned good effect is that everyone will understand. Three of the groups mentioned a positive spiritual impact of people being transformed, being more committed or growing spiritually. Two groups mentioned that the use of Cebuano in these ministries helps people become more proficient in speaking or reading Cebuano. Two groups mentioned that using Cebuano unites people. Two groups mentioned that Kinamayo will not be lost. The two groups that wrote these effects were responding to those who had mentioned that the death or loss of Kinamayo as a bad effect. Others in the group felt that using Cebuano would not cause the death of Kinamayo. They decided to write a good effect that Kinamayo would not be lost. The good effects selected by the groups as the most important or significant included two related to spiritual growth, one related to the unity it brings, and one related to the fact that the use of Cebuano in ministry will not cause Kinamayo to be lost. Table 28. Good effects of using Cebuano in church ministry activities Category Number ImportantEverybody will understand 4 - People will be transformed/ committed/mature 3 2 Proficency in Cebuano increases 2 - Kinamayo will not be lost 2 1 Unity and harmony 2 1 Everyone will be accomodated 1 - Understanding will be broadened 1 - Two languages will be used in church 1 - The good effect depends on the person 1 -

4.2.2.2 The Kinamayo Cause and Effect Tree The Kinamayo Cause and Effect Tree was used in two municipalities to help participants think about the causes and effects of using Kinamayo in the ministry activities in which they currently used it. The focus, then, is on the causes and effects of using Kinamayo in the more personal or casual aspects of ministry, as well as in some meetings and while giving testimonies. Each group listed at least five causes. The most frequently mentioned causes, as shown in table 29 were that Kinamayo can be easily understood by the Kamayos, that Kinamayo is their own language (or is spoken to relatives), and that Kamayos are eager, comfortable, or able to speak Kinamayo. One group mentioned that Kinamayo is different than Cebuano, that their leader is Kamayo, and that

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Cebuanos want to learn Kinamayo. Both groups said that the most important cause was that Kinamayo can be understood. Table 29. Causes of using Kinamayo in church ministries and activities Category Number ImportantKinamayo can be easily understood by Kamayos 3 2 Kinamayo is our language (used with relatives) 3 - Kamayos enjoy speaking Kinamayo 3 - Kinamayo is unique 1 - The leader is Kamayo 1 - The Cebuanos want to learn Kinamayo. 1 - Table 30 shows that very few bad effects were listed for using Kinamayo in church ministry. One group mentioned only that if Kinamayo is not used it will die, but that implies that using Kinamayo in these situations is a good thing. The other group mentioned two bad effects. The fact that outsiders feel uneasy was the one they said was most important. They also mentioned that Kinamayo is sometimes used to gossip. The list of bad effects may well have been longer if the group was asked to list the bad effects, if Kinamayo was used for all aspects of church ministry. Table 30. Bad effects of using Kinamayo in church Category Number ImportantOutsiders feel uneasy 1 1 Kinamayo is used to talk about non Kamayos 1 - If Kinamayo is not used, it will be gone19 1 - Each group mentioned at least four good effects of using Kinamayo in some aspects of their ministry, as shown in table 31. Three are related to people’s positive attitude toward Kinamayo: that it is good to listen to, it is accepted, and people are interested in using it. Two are related to its effect on helping people relate well to each other or being soft hearted. Two others relate to how using it in church would help preserve or improve the language. Three seemed unrelated to other categories: the message can be easily understood, that people will be transformed, and that their livelihood will improve. Each group selected the effect of people relating well to one another as the most important effect. Table 31. Good effects of using Kinamayo in church Category Number ImportantPositive attitude toward the language 3 - Helps people relate well 2 2 Preserve/improve language 2 - Changed/transformed lives 1 - Message can be easily understood 1 - Improvement in livelihood 1 - In drawing together the information from the Cause and Effect Tree, several things stand out. Cebuano is used because it is well understood and to accommodate for the Cebuano speaking leaders and members of the congregations. Poor comprehension was never mentioned as a bad effect of using Cebuano. One bad effect of the use of Cebuano that may indicate some weakness in comprehension 19 This is only the bad effect that the group mentioned in Lianga; even this is actually worded as a good effect of using Kinamayo. It seems that they could not think of any bad effects.

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is that when Cebuano is used, people do not always act on what is said. However, when stating the good effects of using Cebuano, three groups mentioned how the use of Cebuano helps people to be committed, godly, or transformed and two of those groups said those were the most important good effects. When discussing the causes and effects of using Kinamayo in the situations in which it is currently used, the ease of understanding Kinamayo was mentioned as the most important cause. However, the good effects that were mentioned related more to relational issues than comprehension. This seems to confirm that the Kamayo strongly identify with their language and want to continue using it. However, they are satisfied with being bilingual and with Cebuano having a significant role in certain domains.

4.2.3 Appreciative Inquiry - Dreams for language use in our congregations The Appreciative Inquiry Tool helped church leaders to describe situations in which they had seen the use of Kinamayo have a positive effect on spiritual growth and to discuss ways that Kinamayo might be able to be used more in their congregations in the future. The main result of this tool was a list of dreams about how using Kinamayo in the future could help people grow in their faith. The results also included the community’s perception of the importance of each dream and how long it would take to accomplish it. The Appreciative Inquiry Tool was used with twelve groups of church leaders in eight municipalities. Table 32 shows the number of church groups, barangays, and municipalities where the specific Appreciative Inquiry steps were conducted and results were recorded.20 Not all the Appreciative Inquiry steps were done in all the church groups: in two places, because of insufficient time or because the church leaders or representatives were non-Kamayo with no Kamayo church members; in six places, records or pictures of the first step ‘describe’ were either partially retrieved or were not retrieved at all. Table 32. Number of church groups and municipalities where Appreciative Inquiry activities were conducted and with records

Appreciative Inquiry activity

No. of church groups

No. of barangays No. of municipalities

Total where tool was conducted

12 9 8

Discover or Describe 8 8 7 Dream 11 9 8 Important dreams 10 8 8 Period of time to accomplish dream (Dali-dugay matuman)

10 8 8

First things to implement

8 7 7

Actual plans made for first things to implement

6 6 6

The goal of the first step is for people to share a specific situation in which using Kinamayo helped someone grow spiritually (see table 33). However, most of the groups mentioned general ways that use of Kinamayo had a positive effect: they talk to them, they answer their questions in Kinamayo, and people understand spiritual things21 better and more easily. Some specific events, (things they 20 Appreciative Inquiry was also conducted with one other church group, but no record was made. 21 This was particularly mentioned in the discussion.

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saw, heard, and did) which were done in Kinamayo that changed a person’s spiritual life included the following:

• Counseling; correcting a person of his wrongdoings. • Mass and Christian education (in the barrios or villages). • Explanation of God’s Word. • Explanation of the sermon and church’s ways of work (one became a church leader). • Baptism seminar in Kinamayo influenced many to be baptized.

Table 33. Uses of Kinamayo that caused spiritual growth (Appreciative Inquiry) Ways using Kinamayo has helped Freq Examples

Using Kinamayo improves understanding 11 Clear/Easy to understand (6), understood better than Cebuano (3),

causes transformation, we cannot be deceived. Using Kinamayo in church 8 Baptism class (2), God’s Word, Mass, Christian education, teaching

children, counseling, used by lay ministers, correction. Good to listen to 2 Kinamayo touched my heart, it is pleasant to listen to. Ethnic pride 2 It gives greater security and courage, It makes us feel important.

Other 5 God’s word causes transformation, can find living word, Kinamayo allows us to express clearly, it brings us together, Kamayo people lead congregation.

Total 28 Table 34 presents the dreams mentioned by church leaders; although the question referred to ways that using the Kinamayo language could help people grow spiritually, some of their dreams were not related to the use of Kinamayo. The top four categories of dreams are Kinamayo language use in church, church ministry in general, Kinamayo Bible, and Kinamayo songs in church, as follows: Table 34. Dreams by church leaders

Category No. Examples Kinamayo language use in church

20 Use Kinamayo in church general (7), preaching sermons (4), outside pastors should learn Kinamayo (2), non-Kamayo members learn Kinamayo. Use Kinamayo for: explaining the Bible, praying, teaching catechism, counseling, giving announcements.

Church ministry in general

11 Many people will be saved (3), have more Bible studies (2), preach God’s Word, people will know the Bible, give others Bibles, live godly life, be united in serving God, serve the community.

Kinamayo and Cebuano language use in church

11 Both Kinamayo and Cebuano be used in: greetings, Sunday school, outline of Sunday school teachers for the whole year, sharing God’s Word, sermons/preachings, Bible study; different services with different languages; translation English-Bisaya-Kinamayo; use Cebuano to Cebuanos and Kinamayo to Kamayos.

Kinamayo Bible 9 Kinamayo Bible (9).

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Table 34. Dreams by church leaders (continued): Kinamayo songs in church

9 Kinamayo songs (9), four emphasized original songs.

Kinamayo written materials

8 General books/written materials (4), Sunday School materials (2), catechism, books about God.

People development 7 Kamayos be given importance (3), more Kamayo leaders, catechists, nuns, priests, choir members.

Use Kinamayo in media 6 More Kinamayo Christian films (5), use Kinamayo on Friendster.

Kinamayo dictionary 4 Multilingual dictionary (2), dictionary general (2). Kinamayo language use general

3 Kinamayo used in conversation, Kamayo clubs started, Kinamayo becomes the official language.

Other 4 Freedom from hardship, peace in all nations, preserve Kinamayo, restore Kinamayo.

The dream categories which were most frequently identified as taking a short period of time to accomplish were as follows:

• Kinamayo language use in the church. • Kinamayo and Cebuano language use in church. • People development. • Increasing the general use of Kinamayo in the community. • Church ministry in general..

The dream categories which were most frequently identified as taking a long period of time to accomplish were as follows:

• Kinamayo Bible. • Kinamayo dictionary. • Christian media in Kinamayo. • Other written materials in Kinamayo.

In nine of the groups,22 the participants selected several dreams as the ones that they viewed as the most important to accomplish. Table 35 shows the evaluation of the importance for each category of dream. They are sorted according to the percentage in each category that were considered to be important dreams. The categories of dreams which were most frequently considered important were the development of a Kinamayo dictionary, the development and use of Christian Kinamayo media (especially films), general written materials in Kinamayo, Christian ministry activities which do not necessarily involve the use of Kinamayo, and the Kinamayo Bible. Although the use of Kinamayo in church was the most frequently-mentioned category, the groups did not see implementing those dreams as important. The use of both Cebuano and Kinamayo in worship was viewed as more important than the use of Kinamayo by itself. They were particularly interested in having the preaching and Sunday School in both languages. This seems to indicate that they would not consider it appropriate to have/want church services in which only Kinamayo is used. Although two groups had mentioned the idea of separate services for Kamayo and Cebuano, neither group said that was an important dream.

22 In one of the groups of church leaders, they indicated that all the dreams were important. The results for that group were not included because they did not indicate any distinction.

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Table 35. Important dreams by church leaders Category Yes No Total % Yes

Dictionary 4 0 4 100 Use Kinamayo in media 3 1 4 75 Kinamayo written materials 5 2 7 71 Church ministry - general 6 3 9 67 Kinamayo Bible 5 3 8 63 Kinamayo songs in church 4 3 7 57 Kinamayo and Cebuano language use in church 5 6 11 45 Kinamayo language use general 1 2 3 33 Kinamayo language use in church 2 15 17 12 People development 0 3 3 0 Other 1 3 4 25 Six of the groups23 selected two to four dreams each and developed plans for implementing those dreams. Table 36 shows the number of plans made for each category, as well as the percentage of groups that made plans for dreams in that category. The categories are in order according to the percentage that made plans for that category. Table 36. Plans made by church leaders

Category Yes No Total % Yes Dictionary 3 0 3 100 Kinamayo songs in church 5 2 7 71 Kinamayo Bible 3 3 6 50 Use Kinamayo in media 2 2 4 50 Church ministry – general 2 3 5 40 Kinamayo written materials 2 3 5 40 Kinamayo language use in church 0 13 13 0 Kinamayo and Cebuano language use in church 0 10 10 0 People development 0 2 2 0 Other 1 2 3 33 All the groups that had mentioned a dictionary and also made plans, made plans to develop a dictionary. At least one of these groups emphasized that the dictionary would help the Cebuano pastors learn Kinamayo. Although only four groups had said that developing songs in Kinamayo was important, five groups decided to make plans for writing Christian Kinamayo songs. While three groups (Lingig, Hinatuan, and San Augustin) made plans to translate the Bible into Kinamayo, it is significant that three groups who had dreams about a Kinamayo Bible decided to not develop plans. In Poblacion, Barobo (a mixed community with 27% Kamayo population), the Protestant group dreamed of having a Kinamayo Bible. However, during the planning stage, they said that a Kinamayo Bible was not necessary because the Kamayos can understand Cebuano. Other plans focused on making more Christian Kinamayo films, showing those films in remote Kamayo areas, continuing existing Bible studies, working for the salvation of many, and decreasing the hardships of the Kamayo.

23 Several of the groups stopped before they developed plans. The results here are based on the dreams written by the groups that did develop dreams.

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Nobody prioritized making plans for the combined use of Kinamayo and Cebuano in church or the use of Kinamayo in church, although seven dreams from these two categories were considered as important.

4.3 Summary of results of the tools Kinamayo is spoken from Marihatag in Surigao del Sur to as far south as Baganga in Davao Oriental and probably includes the Davawenyo varieties at least as far south as Mati in Davao Oriental. Kinamayo has several distinct varieties, but the ones between Marihatag and Cateel have good comprehension of each other. Comprehension of the varieties further south than Cateel is less certain. Bilingualism in Cebuano is high among the Kamayo. In some mixed barangays, young people appear to be shifting to speaking primarily Cebuano but, in the pure barangays, Kinamayo is used between Kamayos in the home and between friends of all ages. Cebuano is the language that is used for most formal interactions or for interactions with people from other languages. However, some outsiders do learn to speak Kinamayo. The community leaders were proud of their language and culture. When they discussed future goals, some of their dreams included the development of their language. However, other goals were more important to them: increasing the economic oportunities of their people through scholarships and training programs, developing sources of livelihood within their community, protecting/developing their natural resources, and promoting Kamayo values were all key areas of focus. The community leaders showed more interest in developing a Kinamayo dictionary than any other type of written materials. The church leaders in the Kamayo area use Cebuano for most parts of their worship service and for most other activities of their church. They use Kinamayo for more personal activities, such as talking to people before and after the service and counseling those who have difficulties. Kinamayo is also used by some families in their devotions and in some children’s Sunday School classes. The church leaders indicated that the primary cause for using Cebuano as extensively as they do is because it is so well understood. Good understanding of the message and transformed lives were the two most commonly mentioned good effects. The bad effects of using Cebuano did not include any mention of people not understanding it. The groups did mention that use of Cebuano might make Kamayos feel they are not valued. Only two groups discussed the causes and effects of using Kinamayo for the few activities for which it is used. More mention was made of affective reasons for using Kinamayo—that it made them feel good or that they enjoy it. They said the most significant reason for using Kinamayo is that Kamayos understand it well. The positive effect of using Kinamayo was that it helped people relate better but, unlike Cebuano, good comprehension was not considered to be a positive effect of using Kinamayo. The church leaders shared a number of ways that the use of Kinamayo had helped someone grow spiritually. In contrast with the results of the Cause and Effect Tree, the largest category of these descriptions focused on how using Kinamayo improved comprehension or resulted in a transformed life. The second largest group of descriptions focused on ways that Kinamayo had been used in worship services or teaching. The dreams of the church leaders reflected this, with twenty dreams focusing on using Kinamayo more in ministry or church services. However, when the leaders indicated which dreams were most important and when they selected dreams to write plans for, none of them chose to make plans for greater use of Kinamayo in church. This may have been because they indicated that implementing those dreams would be easy; it may also have been related to the

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comment made by one group that the Kamayo people all understand Cebuano well. The church leaders made the most plans for developing Christian songs in Kinamayo and for developing a Kinamayo dictionary. The results of this assessment correlate well with the studies done in the 1970s by Gallman (1997) and by Wendel and Nickell (1979), as well as the study done by Burton (2003). Their studies focused primarily on the relationship between languages. They all concluded that Davawenyo, as spoken in Davao Oriental and Kinamayo, are closely related. This was confirmed in this study. Wendel and Nickell (1979), while not doing bilingualism testing per se, did have speakers of Davawenyo in Baganga and speakers of Kinamayo in Bislig listen to a recorded text in Cebuano. The respondents from each location scored nearly as well on the Cebuano text as they did on the text from their own language variety. In fact, those in Bislig scored better on the Cebuano text than they did on the Surigaonon text, while those in Baganga scored better on the Cebuano text than they did on the text from Bislig. While recorded text testing is not alone sufficient evidence to conclude that a community is bilingual, it does correlate well with the evidence from this study.

5 Conclusions Two purposes for this assessment were to engage the Kamayo people in

1) describing the sociolinguistic situation of the Kamayo area and 2) assessing the need for vernacular literature development in Kinamayo.

In this section, the conclusions related to each of the research goals are presented as follows: Purpose 1) Describe the sociolinguistic situation of the Kinamayo language area.

a. Describe the relations between language varieties. Research Question 1. How well do Kamayo understand other languages and varieties? Research Question 2. What are the attitudes of Kamayo towards other languages and

varieties? The Kamayo, living in the municipalities from Cateel to Marihatag, indicated that they understand all of the Kinamayo varieties spoken from Cateel to Marihatag at a level of well or very well. They also indicated that they understand Surigaonon better than any of the neighboring languages. In several places, the Kamayo people indicated that Davawenyo of Davao Oriental, as far south as Mati, is the same language as Kinamayo. The Kamayo did not indicate strong negative attitudes toward any of the other Kinamayo varieties, nor toward any of the neighboring languages. However, it is significant to note that virtually all of the plans that the groups developed focused on their own municipality. That is, they did not plan to include people of other municipalities in the plans they developed for their language. This may indicate a tendency to work together at the municipal level, but not at higher levels.

b. Describe the levels of fluency in Kinamayo and Cebuano. Research Question 3. Which languages do which subgroups of Kamayo speak well?

The Kamayo people tend to be highly bilingual in Cebuano from a young age. Only some young children who have not yet attended school and some old people speak Cebuano at a level lower than well. The vitality of Kinamayo appears to be high. Kamayo who marry outsiders, those who work outside the Kamayo area, and those who live in mixed barangays may not speak Kinamayo well.

c. Describe the domains of language use in the community. Research Question 4. In what situations do Kamayo use Cebuano? Kinamayo? Both?

Within pure barangays, Kinamayo is spoken to other Kamayo of all ages. Cebuano is used with outsiders and in mixed or formal situations, such as church services. However, Kinamayo is used in government offices in pure municipalities.

d. Describe the domains of language use in church ministries.

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Research Question 5. For which church activities are Cebuano and Kinamayo used? Cebuano is the predominant language used in church services and other ministry activities. Kinamayo is used for some more personal activities, such as sharing a testimony, greeting people, or counseling someone who has a problem.

e. List the reasons and the impact of using these languages in church ministries. Research Question 6. What do church leaders perceive to be the reasons and results of using these languages?

The main reason for using Cebuano is because it is well understood. No bad effects related to comprehension were mentioned for the use of Cebuano. The use of Kinamayo is connected more to the affective domain—helping people relate better to each other. Purpose 2) Assess the desire for vernacular literature development in Kinamayo.

a. Determine the goals that community leaders have for their language and culture. Research Question 7. What goals do community leaders have for their language and

culture? Community leaders have some goals related to the Kinamayo language and their culture, however, a greater focus of their goals is related to providing training, developing income sources, and retaining Kamayo values.

b. Determine the goals of church leaders regarding use of Kinamayo in their ministry. Research Question 8. What goals do church leaders have for using Kinamayo in their

ministry? The church leaders also have some goals related to the Kinamayo language. They want to develop Christian songs in Kinamayo. They want to develop a Kinamayo dictionary – especially to help pastors from the outside learn Kinamayo. They are also interested in having a Kinamayo Bible. However, while they listed many possible ways to use Kinamayo more in their church activities, none of the groups made plans to use Kinamayo to a greater extent. The overall picture of the Kinamayo language is one of relatively stable diglossia with high levels of bilingualism. The Kamayo people have some aspirations to use their language to a greater extent, but they view other areas of need in their community as more important to address at this time.

6 Appendices

Appendix 1. The Philippine Language Assessment Program (The information in this appendix comes from the program for the launching of the Language Assessment Program.) The Language Assessment Program in the Philippines was formally launched on November 5, 2007, by the Translators Association of the Philippines (TAP) and Summer Institute of Linguistics (SIL). Objective TAP and SIL initiated this program so that, by 2012, together with the local community and other partners, the remaining minority languages in the Philippines identified as possibly needing language development (which includes Bible translation and literacy) are rightfully reassessed. Its main thrust is collaborative assessment.

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Impacts Through language assessment, the community will decide and implement a sustainable language-development program appropriate for their needs. Various ministry partners and stakeholders will work collaboratively and effectively with the community for holistic transformation. Theme SALITANAW 2025 AMING WIKA: PAGKATAO AT ADHIKA (Our Language: Our Being and Vision) The theme for the completion of the language assessment in the Philippines is coined from three Filipino words, namely: SALI - ‘to join others in a cause, task, game, or group’; ‘to invite.’ SALITA - as a noun, it means ‘word’ or ‘language’; as a verb, it means ‘to speak,’ ‘to voice out,’ or

‘to declare something.’ TANAW - ‘to look from afar’; root verb for pananaw - ‘vision.’

Consultants Ted Bergman, Ph. D. Ken Decker Sue Hasselbring, Ph. D. M. Paul Lewis, Ph. D. (Language Assessment Internship Mentor) Karen Lynip Stephen Lynip, M.D. Todd Poulter J. Stephen Quakenbush, Ph. D. Juerg Stalder Catherine Young Committee on Language Assessment (CLASS) Language Assessment (LASS) Team Members with full time involvement: Emelia Ballenas Andrew Rey (Andy) Peña Leilani Mallorca (from November 07 to April 2008) Team Leader (from November 07 to July 2008) Angelina Helen Madrid (Apr. 2008 - present) Ryn Jean Fe (Rynj) Gonzales Sue McQuay Rosario Viloria Honorary CLASS Members Justino Awid Member with part-time involvement: John Chestnut Mila Mata

52

Appendix 2. Philippine language assessment needs (as of October 2008)

* Assessed May 16 to June 10, 2008 (Language names are based on suggestions made during the Ethnologue Update for Philippine Languages, September 8–12, 2008.)

Agta Camarines Norte (Manide)

Bikol, Northern Catanduanes

Kamayo*

Kalinga, Lubo Kalinga, Balbalan Kalinga, Pasil

Yogad

Gaddang

Surigaonon

Iranun

Manobo Rajah Kabungsuan

Eastern Subanen (Guinsalugan)

Bagobo/Giangan

Alta Southern

Ayta Magbukun

53

Appendix 3. Kamayo population in eight Surigao del Sur municipalities and their respective barangays, 2000 census, NSO Table A. Kamayo in Barobo

Municipality Total Kamayo %

Kamayo Churches Barobo 34558 10626 30.75% 20 Amaga 2089 119 5.70% 2 Bahi 1162 28 2.41%

Cabacungan 1519 1227 80.78% Cambagang 1061 13 1.23% 1 Causwagan 576 133 23.09%

Dapdap 968 406 41.94% Dughan 885 121 13.67% 1 Gamut 3259 2265 69.50% 3 Javier 2132 497 23.31%

Kinayan 825 544 65.94% Mamis 504 27 5.36%

Poblacion 9268 2471 26.66% 7 Rizal 1184 698 58.95% 4

San Jose 837 35 4.18% San Vicente 831 63 7.58% 1

Sua 824 326 39.56% Unidad 678 563 83.04% Wakat 1296 698 53.86% 1

San Roque 771 83 10.77% Tambis 3578 309 8.64%

Table B. Kamayo in Bislig

Name of barangay Total Kamayo %

Kamayo Churches Bislig 97860 30661 31.33% 69 Bucto 583 424 72.73%

Burboanan 1204 854 70.93% San Roque (Cadanglasan) 5374 1176 21.88% 4

Caguyao 546 385 70.51% 1 Coleto 1375 699 50.84% 1

Labisma 2313 724 31.30% 2 Lawigan 921 806 87.51% 2

Mangagoy 41219 7511 18.22% 27 Mone 1321 1253 94.85%

Pamaypayan 902 763 84.59% 1 Poblacion 8723 4335 49.70% 15

San Antonio 930 44 4.73% San Fernando 2278 458 20.11% 2

San Isidro (Bagnan) 1680 1050 62.50% San Jose 2470 1840 74.49%

San Vicente 1992 247 12.40% 2 Santa Cruz 915 191 20.87% 2

Sibaroy 709 261 36.81% Tabon 13500 3152 23.35% 4

54

Table B. Kamayo in Bislig (continued): Tumanan 820 783 95.49% 1

Pamanlinan 715 493 68.95% Kahayag 1316 413 31.38%

Maharlika 2394 1493 62.36% 5 Comawas 3660 1306 35.68%

Table C. Kamayo in Hinatuan

Name of barangay Total Kamayo %

Kamayo Churches Hinatuan 36170 28237 78.07% 18 Baculin 1068 956 89.51% Bigaan 2571 1587 61.73%

Cambatong 1891 293 15.49% 3 Campa 436 421 96.56%

Dugmanon 1582 1532 96.84% 2 Harip 443 415 93.68%

La Casa (Pob.) 3486 3240 92.94% 1 Loyola 2504 2266 90.50%

Maligaya 653 130 19.91% Pagtigni-an (Bitoon) 1689 1569 92.90% 1

Pocto 1406 1203 85.56% Port Lamon 1666 1298 77.91% 2

Roxas 805 634 78.76% San Juan 1321 1188 89.93% 1

Sasa 733 716 97.68% Tagasaka 1691 765 45.24% 1 Talisay 1313 1250 95.20% 2 Tarusan 694 525 75.65% Tidman 2955 2169 73.40% 1

Tiwi 555 540 97.30% Zone I (Pob.) 1633 1496 91.61% 2 Zone II (Pob.) 2649 2519 95.09%

Zone III Maharlika (Pob.) 1652 1515 91.71% 2 Tagbobonga 774 10 1.29%

Table D. Kamayo in Lianga

Name of barangay Total Kamayo %

Kamayo Churches Lianga 25014 10624 42.47% 10

Anibongan 1016 838 82.48% Banahao 1498 1149 76.70% 1 Ban-as 1239 927 74.82%

Baucawe 1048 154 14.69% 1 Diatagon 6274 435 6.93% 2 Ganayon 739 337 45.60% Liatimco 1587 32 2.02% 1

Manyayay 1754 1719 98.00% 1 Payasan 1673 411 24.57% 1

Poblacion 4146 4043 97.52% 3 Saint Christine 2342 196 8.37%

San Isidro 1143 69 6.04% San Pedro 555 314 56.58%

55

Table E. Kamayo in Lingig

Name of barangay Total Kamayo %

Kamayo Churches Lingig 26487 19170 72.38% 21

Anibongan 890 756 84.94% 1 Barcelona 3317 2831 85.35% 3 Bongan 644 495 76.86% Bogak 436 164 37.61% 1

Handamayan 347 325 93.66% Mandus 2112 1344 63.64% 1

Mansa-ilao 539 507 94.06% Pagtila-an 1815 1423 78.40% 2 Palo Alto 1000 938 93.80% Poblacion 5995 4856 81.00% 5

Rajah Cabungso-an 1649 54 3.27% 1 Sabang 1887 1801 95.44% 2

Salvacion 363 341 93.94% 1 San Roque 1586 1406 88.65% 1 Tagpoporan 1070 925 86.45%

Union 968 836 86.36% 2 Valencia 994 168 16.90%

Table F. Kamayo in Marihatag

Name of barangay Total Kamayo %

Kamayo Churches Marihatag 16394 14486 88.36% 7 Alegria 691 678 98.12%

Amontay 795 765 96.23% Antipolo 1582 1560 98.61% 1 Arorogan 1353 1353 100.00%

Bayan 1995 1277 64.01% Mahaba 989 21 2.12%

Mararag 1891 1859 98.31% 1 Poblacion 3587 3523 98.22% 2

San Antonio 255 255 100.00% San Isidro 1447 1438 99.38% 1 San Pedro 736 733 99.59% Santa Cruz 1073 1024 95.43% 2

Table G. Kamayo in San Agustin

Name of barangay Total Kamayo %

Kamayo Churches San Agustin 14845 10198 69% 6 Bretania 532 464 87% Buatong 1292 1220 94% Buhisan 539 479 89%

Gata 1475 427 29% Hornasan 2237 1776 79% Janipaan 783 76 10%

Kauswagan 993 976 98% Oteiza 983 973 99%

Poblacion 877 868 99% Pong-on 473 9 2%

56

Table G. Kamayo in San Agustin (continued): Pongtod 964 921 96%

Salvacion 1956 1915 98% 1 Santo Niño 1741 94 5% 5

Table H. Kamayo in Tagbina

Name of barangay Total Kamayo %

Kamayo Churches Tagbina 34057 7714 22.65%

Batunan 385 312 81.04% Carpenito 1294 711 54.95% 2

Kahayagan 1665 7 0.42% 2 Lago 768 226 29.43% 1

Maglambing 1360 251 18.46% 1 Maglatab 1036 16 1.54% 1

Magsaysay 954 1 0.10% 2 Malixi 1009 926 91.77% 1

Manambia 799 713 89.24% Osmeña 1293 818 63.26% 1

Poblacion 4441 34 0.77% 8 Quezon 1474 312 21.17% 5

San Vicente 1184 696 58.78% Santa Fe 816 5 0.61%

Santa Juana 2612 193 7.39% 1 Santa Maria 2205 117 5.31% 1

Sayon 473 140 29.60% Soriano 890 579 65.06%

Tagongon 2126 1074 50.52% 1 Villaverde 1948 21 1.08% 3

Doña Carmen 2945 397 13.48% 1 Hinagdanan 944 165 17.48%

57

App

endi

x 4.

Res

ults

-bas

ed m

anag

emen

t pla

n fo

r th

e K

inam

ayo

lang

uage

ass

essm

ent

Upd

ated

May

5, 2

008;

Poi

nt o

f vie

w o

f the

lang

uage

ass

essm

ent t

eam

Proj

ect:

Kin

amay

o la

ngua

ge a

sses

smen

t Pu

rpos

e:

Proj

ect T

imef

ram

e:

Bud

get:

H

ow?

Wha

t we

wan

t?

Why

? In

puts

A

ctiv

ities

O

utpu

ts

Out

com

es

Impa

ct

M

appi

ng e

xerc

ise

for c

ompr

ehen

sion

.Th

e K

amay

o pe

ople

ass

ess w

hich

ca

tego

ries/

grou

ps o

f peo

ple

unde

rsta

nd

each

lang

uage

wel

l (Ta

gaka

ulo,

Man

daya

, N

and

S K

inam

ayo)

.

The

Kam

ayo

deci

de w

hich

m

unic

ipal

ities

spea

k K

inam

ayo

sim

ilarly

eno

ugh

to u

se th

e sa

me

writ

ten

stan

dard

.

V

enn

diag

ram

: Tw

o ov

erla

ppin

g ci

rcle

s; o

ne "

spea

k K

inam

ayo

wel

l"

& th

e ot

her "

spea

k C

ebua

no w

ell."

La

bels

with

cat

egor

ies o

f peo

ple

are

plac

ed so

they

lie

eith

er in

one

ci

rcle

, the

oth

er, o

r bot

h.

The

Kam

ayo

peop

le a

sses

s whi

ch

cate

gorie

s/gr

oups

of p

eopl

e sp

eak

each

la

ngua

ge w

ell (

Ceb

uano

, Kin

amay

o).

A

ppre

ciat

ive

Inqu

iry

The

Kam

ayo

peop

le d

iscu

ss w

hat t

hey

like

abou

t the

ir la

ngua

ge a

nd h

ow th

ey

can

mak

e it

even

bet

ter.

The

Kam

ayo

deci

de th

e be

st

thin

g to

do

to m

aint

ain

or

incr

ease

the

vita

lity

of

Kin

amay

o.

Fo

rce

Fiel

d A

naly

sis

The

Kam

ayo

refle

ct o

n w

hat c

ause

s la

ngua

ge m

aint

aine

nce

and

loss

in th

eir

lang

uage

com

mun

ity.

V

enn

diag

ram

: a c

ircle

is m

ade

for

each

dom

ain,

then

mar

kers

are

pla

ced

into

eac

h ci

rcle

to sh

ow w

hat

lang

uage

is u

sed

in th

at d

omai

n by

di

ffer

ent c

ateg

orie

s of p

eopl

e.

The

Kam

ayo

peop

le a

sses

s whi

ch

lang

uage

is u

sed

in d

iffer

ent d

omai

ns:

hom

e, sc

hool

, bar

anga

y of

fice,

chu

rch,

m

arke

t.

58

App

endi

x 4.

Res

ults

-bas

ed m

anag

emen

t pla

n fo

r the

Kin

amay

o la

ngua

ge a

sses

smen

t (co

ntin

ued)

:

A

var

iety

of K

amay

o le

ader

s pa

rtici

pate

in e

ach

asse

ssm

ent

activ

ity.

The

Kam

ayo

lead

ers u

nder

stan

d th

at th

ey

can

help

thei

r com

mun

ities

val

ue th

eir

lang

uage

and

cha

nge

patte

rns o

f lan

guag

e us

e.

R

BM

for c

omm

unity

lead

ers f

or

pres

ervi

ng K

inam

ayo

SFT

for

Lang

uage

-Bas

ed D

evel

opm

ent.

The

Kam

ayo

lead

ers h

ave

deve

lope

d a

basi

c pl

an fo

r pre

serv

ing

and/

or

deve

lopi

ng th

eir l

angu

age.

The

Kam

ayo

lead

ers a

re

diss

emin

atin

g in

form

atio

n on

th

e st

ate

of th

eir l

angu

age

and

lead

ing

effo

rts o

f cha

nge

(lead

ers c

an b

e fr

om th

e po

litic

al, t

ribal

, wom

en's

asso

ciat

ions

, you

th a

ssoc

iatio

ns,

chur

ch, a

nd o

ther

org

aniz

atio

ns).

V

enn

diag

ram

: circ

les f

or e

ach

activ

ity o

f the

chu

rch,

then

pla

ce

mar

kers

in th

e ci

rcle

s to

indi

cate

w

hich

lang

uage

is u

sed

in th

at

activ

ity.

The

past

ors/

prie

sts/

chur

ch le

ader

s ref

lect

on

whi

ch la

ngua

ges a

re u

sed

in th

eir

chur

ches

for w

hich

act

iviti

es.

C

ause

and

Eff

ect T

ree

Tool

. Pa

stor

s/pr

iest

s/ch

urch

lead

ers a

sses

s the

ef

fect

of u

sing

Kin

amay

o in

the

chur

ch.

The

Kam

ayo

are

impl

emen

ting

sust

aina

ble

com

mun

ity

lang

uage

de

velo

pmen

t pr

ogra

m(s

) ap

prop

riate

for

thei

r nee

ds.

C

ause

and

Eff

ect T

ree

Tool

. Pa

stor

s/pr

iest

s/ch

urch

lead

ers a

sses

s the

ef

fect

of u

sing

Ceb

uano

in th

e ch

urch

.

A

ppre

ciat

ive

Inqu

iry T

ool f

or c

hurc

h le

ader

s Pa

stor

s/pr

iest

s/ch

urch

lead

ers t

hink

abo

ut

how

they

can

mak

e th

eir m

inis

try e

ven

bette

r.

Past

ors/

prie

sts/

chur

ch le

ader

s ar

e be

ginn

ing

to u

se th

e m

ost

appr

opria

te la

ngua

ge in

eac

h si

tuat

ion

for t

he c

omm

unic

atio

n of

the

gosp

el.

R

BM

pla

n fo

r chu

rch

impa

ct

Past

ors/

prie

sts/

chur

ch le

ader

s des

crib

e th

eir v

isio

n fo

r the

impa

ct o

f the

ir ch

urch

w

ork

in th

e co

mm

unity

and

con

side

r wha

t it

will

take

to a

ttain

that

. (N

ovem

ber

2008

?)

W

e as

k ea

ch g

roup

to d

iscu

ss th

e ne

xt st

eps t

hey

can

take

to tu

rn th

eir

idea

s int

o ac

tion.

Each

gro

up th

at m

et h

as d

iscu

ssed

how

th

ey c

an ta

ke th

e ne

xt st

eps.

K

amay

o pe

ople

are

par

tner

ing

and

orga

nizi

ng th

emse

lves

in

appr

opria

te w

ays t

o at

tain

the

outc

omes

and

impa

ct.

Indi

cato

rs:

Ass

umpt

ions

and

risk

s:

By:

Mila

Mat

a, R

yn Je

an G

onza

les,

Am

ario

Fab

iosa

, and

Ros

ario

Vilo

ria; f

acili

tate

d by

Sue

Has

selb

ring

59

Appendix 5. Detailed steps for each participatory tool The following outlines are a step by step description of how each tool was used, however, it is important to realize that each facilitation session is different. Much dialogue occurs and slight alterations are made based on the discussion. First, the four tools used with groups of community leaders are described, then the three tools that were used with groups of church leaders. Finally, the steps of Force Field Analysis Tool are described as it was planned, even though it was never used in this assessment. Materials needed for facilitating these tools include the following: • Paper cut into specific shapes – usually one half, one third, or one fourth of letter-sized paper. • Marking pens – broad tip in blue or black. • Markers – often pieces of colored plastic from bottles or containers cut into circles, squares or

triangles. • Colored string or rope that will lay flat.

5.A. Tools for community leaders 5.A.1 Dialect Mapping Tool The purpose of this tool is to assist speakers of a specific dialect in discussing information they already know about the dialects and levels of comprehension between dialects. Another purpose is to encourage them to think about which varieties of their language could use a single set of written or oral materials. 1) What is the name of your language? What is the name of your people? (Write all names on a

single piece of paper. If more than one, then for each category ask: Which name is the one you prefer to use?)

2) Please name all the municipalities or towns where Kinamayo is spoken. (Write each on a separate piece of paper.) Write down: ‘Kinamayo of municipality X.’

3) Place these papers on the floor or table to show which municipalities are next to each other. 4) What other languages are so similar to yours that, when they speak, you can understand at least

some words? (Write these on pieces of paper and add them to the “map” on the floor or table.) 5) Do any groups of the municipalities all speak Kinamayo in the same way? (Place a loop of string

around each such group.) 6) Indicate which variety you understand best, second best, etc. (Place numbers written on

cardboard next to each municipality, language or group of municipalities.) 7) Now we want to show which of these varieties you understand very well, which you don’t

understand at all, which you understand most of, but a few words you don’t understand, and which you understand only a few words of. In which of these municipalities can you understand the language very well? (Place a key, have them select the color of plastic marker for “very well.” Have them place those markers on each place they understand “very well.” Repeat for each other category of comprehension.)

8) To which of these groups do you speak Kinamayo? -- or -- When you speak to another person from these municipalities that you have written, do you: 1) Use your own and her/his own variety? 2) Shift to the other person’s variety? 3) The other person shifts to your variety? 4) Both of you shift to another language? (Use a different color/shape marker for each choice.)

9) Some people have said they want to start writing books* in Kinamayo. If books were written in Kinamayo, which municipalities would be able to use the same materials or books? (Have them put a big string around those varieties.) (*If they do not think books can or should be written in their language, then say they want to start making tapes or CDs using Kinamayo.)

60

10) Out of all these you have grouped together, which top three varieties do you think are the best to be used as the one for writing (or recording) Kinamayo so that all the others will understand it well? (Use A, B, and C written on cardboard.)

5.A.2 Bilingualism Tool (Venn Diagram) The purpose of this tool is to assist speakers of the language in assessing which people are bilingual and to what degree. A secondary purpose is to have them assess the changes that are occurring in bilingualism rates and their feelings about those changes. 1) What are the two languages the Kamayo people speak the most? (Kinamayo and Cebuano.) This

loop will represent the Kamayo people who speak Kinamayo well. This loop will represent the Kamayo people who speak Cebuano well. (Lay the circles on the ground.)

2) When I overlap the two circles like this, what does this area where they overlap represent? (Kamayo people who speak both Kinamayo and Cebuano well.)

3) Let’s think first about Kamayo people who speak Cebuano well. Which types of Kamayo people speak Cebuano well? (Have them write on strips of paper and place them in the correct location.)

4) Which Kamayo people speak Kinamayo well? (Have them write the category names and place them in the correct location.)

5) Which Kamayo people speak both Kinamayo and Cebuano well? (Have them write the category names and place them in the correct location or move papers that were under Kinamayo or Cebuano to the overlapped section. If they need to, they may make the labels more specific or add more labels.)

6) When we think about people in these three different categories, which category has the most Kamayo people? How do you feel about that? (Let them express their feelings.)

7) Is one of these three groups increasing or decreasing more than the others? Why is that? How do you feel about that? (Let them express their feelings.)

5.A.3 Domains of Language Use Tool (Venn Diagram) The purpose of this tool is to assist speakers of the language in identifying the types of situations in which they use their own language and the LWC or other languages. A second purpose is to help them determine which domains and which languages are used most frequently.

1) I speak different languages in different situations, on different occasions, and to different people. 2) On which occasions, or to which people, do you usually speak Cebuano? Other languages? (If

applicable.) (Place Cebuano [+ other languages, e.g. English, Filipino, whenever applicable] label to one side. Participants name domains, write them on paper, and place them under Cebuano label. If the Bilingualism Tool output can be preserved while doing the Domains of Language Use Tool, they can put the written domains below the loops under the Cebuano label.)

3) On which occasions, or to which people, do you usually speak Kinamayo? (Place Kinamayo label to other side. Participants write domains and place them under Kinamayo. At this time, participants may say “some children speak Kinamayo but others speak Cebuano.” Ask questions to help them explain which children speak each language, or the situation in which they speak each. Change the labels to show the categories clearly.)

4) On which occasions, or to which people, do you usually speak both Kinamayo and Cebuano? (Participants write domains and place them in the middle. They can place them nearer to one side or the other, if most people speak a certain language in that domain, or, if they speak more of that language in that domain but some of the other language.)

5) Within each of these three main categories, let’s move to the top the occasions that occur kada adlaw or adlaw-adlaw (Daily) or frequently and the ones that occur rarely to the bottom. (Put a

61

label for Permi or Kanunay (Frequently) and Panagsa (Rarely) at the top and bottom. Allow them to arrange the domains along the continuum.)

6) If there are many in the Permi (Frequently) category: which are the people you speak to very often or several hours each day? Move those slightly higher than any others, or place the Frequently ones in order.

7) Who would wish to summarize what we have done? How do you feel about the languages that you use and who you use them with? Do you want any changes?

5.A.4 Appreciative Inquiry Tool: dreams for our language The purpose of this tool is to allow members of the community to dream about what might be possible in their language and then to begin to make plans for some of those dreams to happen. This shows us what they see as most important and what they want to work on. 1) Have you or other Kamayos seen, heard, or done something that made you proud of Kinamayo

or your culture, or that made you happy to see Kinamayo used in that way or that made you say, “That is a mark or symbol of a Kamayo?” (Write summary labels for each.)

2) Let us dream how can we take these good things and make them even better/improve them?/ build on them? What are your dreams for your language? (Share in threes, give time – allow any dream – even impossible ones!)

3) Let’s come back to the big group and listen to the dreams of each small group. Who will write the dreams for the group? Write one dream per paper. (Everyone can help to summarize the dream in three or four words. Place each dream under the heading Pangandoy ‘dreams’.)

4) As we think about your dreams, some seem to take a short period of time to fulfill or accomplish and others seem to take a long time. Let’s put these in order from dali matuman ‘takes a short period of time to accomplish’ to dugay matuman ‘takes a long period of time to accomplish.’ (Put down these two labels, then let the participants sort the dreams along a continuum.)

5) Some of these dreams may be more important than others. Still keeping them in order, slide to this side the ones that are most important. (Let them slide over the ones that they feel are most important. Take a photo now, if possible!)

6) Now, let us prioritize and plan. Which of the dreams that you have identified as important do you want to begin making plans for first? Still keeping them in order, slide your choices to this side. (Take another photo now.) Take the written dream and form a group. You have the chance to begin making plans to make these dreams come true or “to give life to your dreams.” (Allow them to form groups. Encourage everyone to join a group.)

7) As you make your plans, think about: 1) the steps you need to take and the persons responsible; 2) the other people besides you or organizations who could also be involved; and 3) the things you already have and need to begin making this dream happen. (Give them paper and markers to write their plans. Let them write in big letters for the group to see.)

8) We would like each group to share their plans with all the others. Who would like to share first? 9) This is a good start to planning. Decide when you will meet again. Invite others to join you.

Keep working on your plans.

5.B. For church leaders 5.B.1 Domains of Language Use in Church Tool (Venn diagram) The primary purpose of this tool is to assist church leaders in assessing which languages are used to what degree in which domains for activities related to worship, nurture, and spiritual growth. A further purpose is for them to assess whether the current situation is adequately meeting the needs of the Christians and non-Christians in their area. 1) We speak different languages on different occasions or to different people.

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2) When/on what occasions/in what activities is Cebuano the only language used in activities and interactions related to worship, spiritual nurture, and spiritual growth? (Place Cebuano label to one side of room, write domains and place under Cebuano.)

3) When/on what occasions/in what activities is Kinamayo the only language used in activities and interactions related to worship, spiritual nurture, and spiritual growth? (Place Kinamayo label to other side of room, write domains and place under Kinamayo.)

4) If both languages are used, place those domains in between. They can be placed more toward Cebuano, if Cebuano is used more than Kinamayo or more towards Kinamayo, if that is used more than Cebuano.

5) As you think about the various situations you have written down, which of these are the most important for everyone to understand? Place a plastic “marker” on each of those or move them below, still maintaining their place in the category they belong.

6) What have you learned about your language and the way your church uses language? With this tool, explore domains that are different parts of the worship service: songs, sermon, Bible reading, testimonies, prayers, etc., as well as ministry activities outside of the worship service, such as visiting the sick, counseling, youth meetings, Sunday School teaching, Sunday School responses, evangelism, etc. Note: If several LWCs (e.g. English and Filipino) are used in the worship, it can be helpful to use a label such as “Cebuano and other languages.”

5.B.2 Cause and Effect Tree Tool The primary purpose of this tool is to assist church leaders in thinking about the reasons they use the languages they do and the effects that the use of those languages have on the spiritual growth of the congregation members. 1) What languages are spoken by the members of your congregation? What proportion speak

Kinamayo as their home language? (Ask of each church.) 2) What are the parts of a tree? What does each part do? (Let participants answer, hopefully: The

roots absorb nutrients and the fruit is what is produced.) A tree is an example of cause and effect.

3) This tree represents the causes and effects of using Cebuano (or Kinamayo) in activities of the church. (Lay down paper with a drawing of a trunk with branches. Place label with name of Cebuano or Kinamayo on trunk, whichever is applicable.)

4) The causes will be shown as roots; the good results will be symbolized as fruit. Any bad results will be symbolized as dry leaves. (Show papers that will represent roots, fruit, and leaves.)

5) (Refer back to Domains Tool.) Why do we use Cebuano (or Kinamayo) in these activities? (They write one cause on each root paper. They write as many causes as they can think of.)

6) Which of the causes do you think is the main cause? Place this marker on that cause (hand them a colored piece of plastic).

7) What are the effects of using Cebuano (or Kinamayo) in the activities of our churches? (They write good effects on round fruit paper and bad effects on triangular leaf paper.)

8) Which of the good effects do you think is the main one? Place this marker on that effect (hand them a colored piece of plastic). (Repeat for bad effects.)

9) Who would like to summarize the main causes and effects?

5.B.3 Appreciative Inquiry Tool: dreams for our churches The purpose of this tool is to allow church leaders to describe how the use of Kinamayo has already impacted people and then to dream about other ways that they might use Kinamayo. Finally, they begin to make plans for some of those dreams to happen.

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1) Tell us about a time when you saw that the use of Kinamayo helped someone grow spiritually or helped someone understand God better. (Write summary labels for each idea that is shared.)

2) Let us dream how can we take these good things that have already happened and make them even better/improve them/build on them. What are your dreams? (Share in threes, give time – allow any dream – even impossible ones!)

3) Let’s come back to the big group and listen to the dreams of each small group. Who will write the dreams for the group? Write one dream per paper. (Everyone can help to summarize the dream in three or four words. Place each dream under the heading Pangandoy ‘dreams’.)

4) As we think about your dreams, some seem to take a short period of time to fulfill or accomplish while others seem to take a long time. Let’s put these in order from dali matuman ‘takes a short period of time to accomplish’ to dugay matuman ‘takes a long period of time to accomplish.’ (Put down these two labels, then let the participants sort the dreams along a continuum.)

5) Some of these dreams may be more important than others. Still keeping them in order, slide to this side the ones that are most important. (Let them slide over the ones that they feel are most important. Take a photo now, if possible!)

6) Now, let us prioritize and plan. Which of the dreams that you have identified as important do you want to begin making plans for first? Still keeping them in order, slide your choices to this side. (Take another photo now.) Take a written dream and form a group. You have the chance to begin making plans to make these dreams come true or “to give life to your dreams.” (Allow them to form groups. Encourage everyone to join a group.)

7) As you make your plans, think about: 1) the steps you need to take and the persons responsible; 2) the other people besides you or organizations who could also be involved; and 3) the things you already have and need to begin making this dream happen. (Give them paper and markers to write their plans. Let them write in big letters for the group to see.)

8) We would like each group to share their plans with all the others. Who would like to share first? 9) This is a good start to planning. Decide when you will meet again. Invite others to join you.

Keep working on your plans.

5.C. Force Field Analysis Tool The purpose of this tool is to help a group who has a goal or wants to solve a problem to identify the forces working for and against the goal or solution. The participants assess the relative strength of the forces and identify the forces which can be changed. Participants plan how to strengthen favorable forces, weaken negative forces, or change negative forces into positive ones. 1) (The first step is helping the people clearly state their goal or desired solution to a problem.

Usually the goal or problem will have been mentioned during previous tools.) We have heard you mention X several times. Who can explain what you desire regarding X? (X can be either a problem or a goal.) How can we summarize this? Please write it on this piece of paper.

2) We can think of a dream or goal as being a cart. (Lay down a drawing of a cart.) We can think of a carabao pulling the cart. (Lay down a drawing of a carabao.) In some countries, several animals can be used to pull a single cart. The animals pulling the cart are like good forces that help our dream or goal to happen. But what happens if the road is full of large rocks (lay down a drawing of a large rock)? Yes, the rocks are like forces that prevent our dream or goal from happening.

3) What are the forces that are acting on your goal? The forces can be people, organizations, attitudes, or activities. (Write each force on a piece of paper. Place the forces acting for the goal near the carabao and the forces acting against the goal near the rock.)

4) Who will read for us all of the forces acting for the goal? As you think about these forces, which are the strongest forces? Place these markers to show which forces are strongest. (Repeat for the forces acting against the goal.)

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5) To make the cart move ahead, what can we do? (Wait for an answer. Perhaps ask: “What can be done about the rocks? What can be done about the carabao?” If they do not think of all three of the following, then mention those they did not say: “Forces that help us reach the goal can be made stronger.” “Forces that work against the goal can be made weaker.” “Forces that work against the goal can sometimes be changed into ones that help us reach the goal!”)

6) Which of the forces acting for the goal might you be able to make even stronger? Put these markers to show which forces you might be able to change. (Use a different color marker.)

7) Which of the forces acting against the goal might you be able to make weaker? Put these markers to show which forces you might be able to change.

8) Sometimes a force that acts against our goal can be turned into a force that works for the goal. Which negative forces might be turned into positive forces? (Use another color marker.)

9) These forces will not change by themselves. Which two to four forces would you like to begin planning to change?

10) Form groups to work on plans for changing these forces. What steps do you need to take? Who else can be involved?

11) Share your plan with the whole group. 12) This is a good start to planning. Decide when you will meet again. Invite others to join you.

Keep working on your plans.

Appendix 6. Scripts for the participatory tools

6.1 Mapping of the language situation Equipment needed:

• One large piece of paper for names for their language. • Strips of paper for municipality names and other language names. • Markers with numbers 1 to 15. • Sets of identical markers (these can be stones, sticks, or anything from their environment. • Strings for marking varieties that are the same and varieties that can use the same materials.

To be done with a diverse group of Kamayo from a single municipality: Salamat kaayo sa inyong pag-anhi karon. Ato’ karon nga gahinan ug oras ang paghisgot-hisgot kabahin sa inyong pinulungang Kinamayo ug bahin sa inyong mga pangandoy mahitungod sa inyong pinulungan. Maayo seguro nga ato kining sugdan pinaagi sa pagpaila-ila sa matag usa kanato nga naa diri karon. Atong isulti ang atong pangalan ug ang lungsod diin ta gipanganak.

Thank you for joining us today. Let’s spend some time discussing your language and thinking together about what your hopes are for your language. Let’s begin by having each person say his or her name and the municipality where you were born.

Karon atong hisgotan ang mga pangalan o tawag sa inyong pinulungan. Unsa pay laing mga tawag sa inyong pinulongan? Palihog ug sulat niini sa papel unya ibutang diri (salug). Naa tay mapalihog nga tagasulat?

Now let’s talk about the names of your language. What are all the different names for your language? Please write each name on this paper and lay it on the floor in the middle of us.

<Give them time to do this.> <Give them time to do this.> Kinsang mga tawhana ang naggamit niini nga mga pangalan?

Who uses each of these names?

<Give them time to answer.> <Give them time to answer.> Asa man ani ang maingon ninyo nga mao gyud ang pangalan sa inyong pinulongan?

Which of these names do you consider to be the real name of your language?

<From now on use that name in place of X (or Kinamayo, if they do not say Kinamayo.>

<From now on, use that name in place of X (or Kinamayo, if they do not say Kinamayo.>

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6.1 Mapping of language situation (continued): Unsa man gyud ang pangalan sa inyong katawhan? (Unsa may tawag ninyo sa inyong mga kaugalingon? O dili kaha unsa bay tawag sa ubang tawo kaninyo?) Isulat usab kini niining papel.

What is the real name of your people? Write this on the piece of paper too.

<Give them time to answer. That is all you need to use this piece of paper for. >

<Give them time to answer. That is all you need to use this piece of paper for.>

Asang mga lungsura ginasulti/ginagamit ang X <depende kung unsay ilang gingalan>? Palihog ug sulat sa matag lungsod. Isa ka lungsod, isa ka papel. Naa tay mapalihog ug tagasulat ini?

What are all the municipalities where X (Kinamayo) is spoken? Please write the name of each municipality on a separate piece of paper.

<Give them time to answer.> <Give them time to answer.> Karon, maghimo tag hulagway sa inyong lugar. Palihog ug butang sa mga pangalan sa mga lungsod diri <don’t use the ceb. “tunga”> pasunod-sunod.

Now let’s put them on the floor/ground according to their order. Please place the names of the municipalities on the floor/ground to show which are located next to each other.

<Give them time to do this.> <Give them time to do this.> <If they do not mention any municipalities outside of Surigao del Sur, then ask:>

<If they do not mention any municipalities outside of Surigao del Sur, then ask:>

Aduna bay mga lungsod gawas sa SDS nga may kaliwat mo nga Kamayo? <katigulangan = ancestor>

Are there any municipalities outside of Surigao del Sur that are home to Kamayo people?

<Give them time to answer. We do not want places that Kamayo have migrated to, but places that are really Kamayo (even if others have moved there).>

<Give them time to answer. We do not want places that Kamayo have migrated to, but places that are really Kamayo (even if others have moved there).>

Palihug ug sulat ning mga lungsora sa laing papel. Palihog ug puno niini sa atong “hulagway sa lugar”. Asa man na dapita ibutang? <north, south…>

Write the names of each of those municipalities on a separate piece of paper; add those to our map.

<Give them time to do this.> <Give them time to do this.> Unsa pang mga pinulungan nga susama o kapareho sa Kinamayo? Mga pinulungan nga inyong masabtan bisan ug gamay lang sa istorya. Isulat ang pangalan sa kada lingwahe sa papel ug ipuno nato diri.

What other languages are quite similar to Kinamayo? Languages that you can understand at least part of what is said? Write the name of each of those languages on a piece of paper and add them to the map.

<For these other languages, we do not need to get so detailed as to write municipality names, but write the language name. In general, we want 2 to 4 other languages to consider, not 10, unless they say that it is very easy for everyone who speaks their language to understand all 10. We do want at least one language that is so different that the people say they can only understand a few words.>

<For these other languages, we do not need to get so detailed as to write municipality names, but write the language name. In general, we want 2 to 4 other languages to consider, not 10, unless they say that it is very easy for everyone who speaks their language to understand all 10. We do want at least one language that is so different that the people say they can only understand a few words.>

<If they do not mention Mansaka, Mandaya, Surigaonon, Kalagan, or Tagakaulo, then ask:>

<If they do not mention Mansaka, Mandaya, Surigaonon, Kalagan, or Tagakaulo, then ask:>

Unsang mga pinulungan ang ginasulti sa norte? Asa ang mas duol sa inyong sinultian?

What languages do they speak to the north? Which are most similar to your language?

Unsang mga linggwahe ang ginasulti sa south? Asa ang susama sa inyong sinultian?

What languages are spoken to the south? Which are most similar to your language?

Sa mga sumusunod nga mga oras, atong paggahisgotan ning ubang mga linggwahe, pero atong paggahisgotan pag-ayo ang Kinamayo.

In the rest of our time, we will talk some about these other languages, but we will talk about Kinamayo the most.

Karon atong hisgotan ang mga magkapareha o magkalahi sa inyong pinulongan. Sa hain pang mga baranggay nga sakud niining lungsora ang susama sa inyong sinultian sa Kinamayo?

Now let’s talk about the similarity and differences in Kinamayo. In which other barangays of this municipality do people speak Kinamayo the same way that you do?

Sa hain pang mga lungsora ang susama sa inyong sinultian? Palihug ug butang ug pisi palibot niining mga lungsura.

In which other municipalities do people speak Kinamayo the same way that you do? Please put a string around those municipalities.

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6.1 Mapping of language situation (continued): <The goal here is to find out which barangays and municipalities we can assume they understand perfectly because there are no differences. Once we know that, we do not need to ask the following questions about those municipalities, only the ones where there are differences.>

<The goal here is to find out which barangays and municipalities we can assume they understand perfectly because there are no differences. Once we know that, we do not need to ask the following questions about those municipalities, only the ones where there are differences.>

Aduna pa bay mga lungsod diin ang usa ka barangay nag Kinamayo sa usa ka paagi ug ang sa uban nga barangay lahi pud?

Are there any other municipalities where people in some barangays speak Kinamayo one way and people in other barangays speak it a second way (another way)?

<Give them time to answer>. <Give them time to answer.> If there are some, then say: > If there are some, then say: > Asa man nila ginasulti ang una nga pamaagi sa pagsulti sa Kinamayo? Ang ikaduha nga pamaagi asa man? Palihog ug sulat ang mga lain-laing pamaagi sa pagsulti. Isa ka pamaagi isa ka papel. Palihog ilisi ang pangalan sa lungsod ug alid-i sa inyong gisulat.

Where do they speak the first way? Where do they speak the second way? … Please write another label for each way of speaking. Replace the municipality name with those.

Aduna bay mga lungsod nga ang Kinamayo nila magkaparehoay, pero lahi sa inyong Kinamayo?

Are there any groups of municipalities that speak Kinamayo the same way as each other, but different from you?

Kung aduna, palihog ibutang ang laing pisi palibot aning mga lungsora para atong mamarkahan nga sila usa ka grupo.

If so, take one of these strings to make a circle around them so we can think of them as a single group.

Karon ato nga hisgotan kung hain niining mga linggwahe-a ug ang lain-laing paagi pagsulti sa Kinamayo ang mas masabtan sa mga tawo dinhi sa <ngalan sa lugar>. Dayon ipasunod-sunod nato ni. Gikan sa pinakataas ang mas masabtan, hangtod sa pinaka-ubos ang dili kaayo masabtan. Samtang nga nagahisgot ta ining natong mga lain-laing pamaagi sa pagsulti sa Kinamayo, palihog pagbutang niining mga numeroha <taga-I silag numero>. Ang numero uno para sa mas masabtan, dayon ipasunod ning mga numeroha hangtod sa dili kaayo masabtan.

Now we want to consider/think about which of these languages and Kinamayo varieties the people here in <this municipality/barangay> understand best, second best, and so on. As we discuss these different ways of speaking Kinamayo, please put down these numbers <hand them numbers> to show which variety you understand best, second best, etc.

<Give them time to discuss and do this. They may say that two different varieties are tied for third best etc. If so, add other numbers so they can put the number they want by each.>

<Give them time to discuss and do this. They may say that two different varieties are tied for third best etc. If so, add other numbers so they can put the number they want by each.>

Makatabang kaayo ning pagkaplastara. Usab, makita pud nato diri kung unsa ang mga masabtan sa mga tawo dinhi. Aduna tay mga pangmarka diri. Kini nga pangmarka <tell & show the color or shape> para sa “mas masabtan pag-ayo,” kini <tell & show the color or shape> para “masabtan pag-ayo,” kini <tell & show the color or shape> para sa “dili kaayo masabtan, pero masabtan ra gihapon,” ug kini <tell & show the color or shape> “masabtan ang ubang pulong.” Kung walay marka nagpasabot nga “dili gyud masabtan.” Samtang inyo kining gihimo, inyo usab nga huna’huna-on kung unsaon sa usa ka Kamayo nga wala pa kaayo makahimamat o makaistorya ning mga tawhana unsaon nga makasabot gyud sa ila.

That ranking is very helpful. In addition, we can indicate how well each of these varieties is understood by people here. We have some markers. One set can be used for “understand it very well,” one set can be used for “understand it well,” another set can be used for “don’t understand it well, but still understand it,” and the last set can be for “understand only a few words.” If you do not put any marker it means “don’t understand it at all.” As you do this, you should think about how well a Kamayo who has not met these people much would understand them.

<Let them choose which markers represent what and let them put the markers down. If they decide to make more categories and use more markers, that is acceptable. They can use anything for markers.>

<Let them choose which markers represent what and let them put the markers down. If they decide to make more categories and use more markers, that is acceptable. They can use anything for markers.>

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6.1 Mapping of language situation (continued): <Encourage them to mark this not only for Kinamayo varieties, but also for the other related languages.>

<Encourage them to mark this not only for Kinamayo varieties, but also for the other related languages.>

(: Nindota ah’. Kini nagpaila pag-ayo sa kahimtang sa inyong linggwahe.

This is great. This represents your language situation well.

Ang sunod nga atong tagaan ug pagtagad mao ang: unsa nga pinulungan ang mga tawo dinhi sa < ngalan sa lugar o brgy.> kasagaran nga ginagamit kung sila makig-istorya sa mga tawo gikan ning matag lugar. Kung ang mga tawo kasagaran nga mag Kinamayo sa ilaha, palihog ug butang ug usa ning mga bato sa kilid sa ngalan sa lungsod o sa ngalan sa linggwahe.

The next thing to consider is what language people from <this barangay/municipality> usually speak when they talk to people from each of these places. If people usually speak Kinamayo with them, then please place one of these stones beside the municipality name or language name.

<Encourage them to mark this not only for Kinamayo varieties, but also for the other related languages.>

<Encourage them to mark this not only for Kinamayo varieties, but also for the other related languages.>

Ang ubang tawo nag-ingon nga gusto na sila magsugod ug sulat ug mga balasahon sa Kinamayo. Unsay inyong ikasulti nianang huna’huna-a?

Some people have mentioned that they would like to begin writing books in Kinamayo. What do you think about that idea?

<Give them time to answer. If they do not say much, you may ask:>

<Give them time to answer. If they do not say much, you may ask:>

Unsa may mga kaayuhang butang bahin nianang huna’huna-a?

What are some good things about that idea?

Unsa may mga problema nianang huna’huna-a? What are some problems with that idea? <If they are very excited and really want to discuss this, you may say:>

<If they are very excited and really want to discuss this, you may say:>

Aduna tay mas daghang oras sa paghisgothisgot kabahin niini unya.

We will have more time to talk about this later.

<If they have indicated strongly that their language is spoken, not written, jump to the section marked ***>

<If they have indicated strongly that their language is spoken, not written, jump to the section marked ***>

Usa ka importanteng butang nga huna’huna-on bahin sa higayon nga ang linggwahe isulat sa unang higayon mao nga kinsang mga tawhana ang makagamit sa mga balasahon bisan ug ang ilang sinultian adunay gamay nga kalahi-an sa usag usa. Ang mga tawo dili kinahanglan nga mosulti sa samang paagi para sa pagbasa sa parehong mga basahon. Nakahibalo mo nga dili tanan pareho ug Ininglis, pero pareho silag gibasa nga mga libro. Ang matag usa kanila mulitok sa mga pulong sa ilang pamaagi sa ilang pagbasa. Samtang sila gabasa, mobasa sila sa ubang mga pulong nga dili nila kaayo ginasulti tungod kay gikan kini sa laing klase sa Ininglis. Pero makakat-on ra sila kung unsa tong mga pulonga ug mobasa sa mga libro nga naga-gamit niadtong mga pulonga.

One important thing to think about whenever a language is written for the first time is which people will be able to use the materials even though they speak a bit differently from one another. People do not need to speak exactly the same to read the same books. You know that not everyone speaks English the same way, but they all read the same books. Each of them pronounce the words in their own way as they read. As they read, they read some words that they do not usually say because they are from a different type of English. But they can learn what those words mean and read books that use those words.

Nakahisgot mo nga maayo seguro isulat ang inyong linggwahe. Asa sa mga linggwahe-a ug sa linggwahe nga gamay ug kalahi-an nga atong nahisgotan nga diin gatuo mong pwede magrupo/matipo’ ug usa aron mogamit sa usa lang ka pamaagi sa sinulatan?

You have mentioned that it might be good to write your language. Which of the languages and varieties that we have mentioned do you think could be grouped together to all use one way of writing?

<Give them time to discuss this. If they focus only on Kinamayo varieties, then ask:>

<Give them time to discuss this. If they focus only on Kinamayo varieties, then ask:>

Pwede pud ba ang uban nga mga linggwahe makagamit sa mao nga mga balasahon?

Could any of the other languages also use the same written materials?

<If they very quickly say that only a few of the Kinamayo varieties could use the same written form, then refer to things they said when making their map about who they understand well and then ask something like:>

<If they very quickly say that only a few of the Kinamayo varieties could use the same written form, then refer to things they said when making their map about who they understand well and then ask something like:>

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6.1 Mapping of language situation (continued): Unsa unya ang mga kaayohan nga magdaghan ang mga tawo nga mogamit sa pareho nga pamaagi sa pagsulat?

What would be the advantages of more people using the same way of writing?

<or> <or> Naghisgot kamo nga makasabot mo kaayo sa mga tawo sa < lungsod>, kasagaran kung ang mga tawo makasabot pag-ayo sa usag-usa, makagamit sila ug usa lang ka mga balasahon. Ang mga tawo ba sa <isulti ang mga lungsod> pwede nga mogamit sa pareho nga balasahon?

You mentioned that you could understand the people living in <municipality> well. Usually, if people understand each other well, they can use the same written materials. Might the people from <name this municipality and that one> be able to use the same written materials?

<After they have discussed this, then say:> <After they have discussed this, then say:> Palihog ug butang ining pisi’ sa pag-ila kung asang mga sinultihan ang sa inyong huna’huna’ nga pwede itipon aron mogamit sa usa ka basahon.

Please put down this string to show which ways of speaking you think can be grouped together to use the same written materials.

Kung ang linggwahe may nasulat, ang pamaagi sa pagletra sa mga pulong kinahanglan nga pilion. Kasagaran gibasi kini sa pamaagi nga ang linggwahe ginasulti. Gawas niining mga lain-laing gagmay ug kalahian nga inyong giingon nga pwede igrupo sa usa, asa man sa inyong huna’huna’ ang pinakamaayo nga pilion para ang mga tawo sulod sa lingin makasabot niini pag-ayo?

When a language is written, a way of spelling words needs to be chosen. This is usually based on one way of speaking the language. Out of these different varieties that you said could be grouped together, which one do you think is the best one to choose so that all the people inside the circle could understand it the best?

<Give them time to answer. Let them mark it in some way. Perhaps by putting a colored piece of paper under it, or a different color number beside it.>

<Give them time to answer. Let them mark it in some way. Perhaps by putting a colored piece of paper under it, or a different color number beside it.>

Kung tungod sa laing hinungdan nga ang Kinamayo nga gamay lang ug kalahi-an, nga ang basahon dili magamit, asa sa inyong huna’huna’ ang pwedeng ikaduha nga maayong gamiton para ang mga tawo sulod sa lingin makasabot niini nga basahon?

If for some reason that variety could not be used, which do you think would be the second best one to use so that all the people inside the circle could understand it?

<Give them time to answer and mark it.> <Give them time to answer and mark it.> Kung tungod sa laing hinungdan wala sa mga Kinamayo gagmay ug kalahi-an ang pwede nga magamit, asa sa inyong huna’huna’ ang pwedeng ikatulo nga maayong gamiton para ang mga tawo sulod sa lingin makasabot niini nga basahon?

If for some reason neither of those varieties could be used, which do you think would be the third best one to use so that all the people inside the circle could understand it?

<Give them time to answer and mark it.> <Give them time to answer and mark it.> Maayo kaayo ang inyong gipanghimo sa paghulagway sa kahimtang sa inyong linggwahe, pinaagi niining porma sa inyong lugar (mapa). Unsa may inyong ikasulti nga mao ang pinakaimportanteng butang nga inyong nasabtan kabahin sa inyong linggwahe samtang naghimo mo ini karon?

You have done a great job representing your language situation in this map. What would you say is the most important thing you have realized about your language as you have done this?

Kinsa pa sa inyong huna’huna’ ang pwede ninyong sultian kabahin niining inyong nahimo?

Who else do you think you should tell about what you have done?

Unsaon man ninyo nga dili ninyo malimtan ang inyong gipangbuhat sa paghulagway sa porma sa inyong lugar?

How can you preserve the work you have done in making this map?

<Transition to Venn diagram.> <Transition to Venn diagram.> *** *** Nakadungog na ba mo sukad ug bisan unsang mga pagrecord sa inyong linggwahe?

Have you ever heard any recordings of your language?

Unsa sa inyong huna’huna’ kung naay daghan unta ang narecord sa Kinamayo?

What would you think if more recordings were developed in your language?

<Give them time to answer.> <Give them time to answer .>

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6.1 Mapping of language situation (continued): Usa ka importanteng butang nga huna’huna-on bahin sa higayon nga maghimo ug mga recording mao nga kinsang mga tawhana ang makagamit sa mga recording bisan ug ang ilang sinultian adunay gamay nga kalahi-an sa usag usa. Ang mga tawo dili kinahanglan nga mosulti sa samang paagi para masabtan ang pareho nga mga programa sa radyo, salida sa seni, ug uban pa. Nakahibalo mo nga dili tanan pareho ug Ininglis, pero pareho sila nga gipaminaw nga mga programa ug gatan-aw sa pareho nga salida. Samtang sila maminaw, seguro makadungog sila sa ubang mga pulong nga dili nila kaayo ginasulti tungod kay gikan kini sa laing klase sa Ininglis. Pero makakat-on ra sila kung unsa ang gipasabot niadtong mga pulonga ug makasabot usab sa mga tawo nga naggamit niadtong mga pulonga.

One important thing to think about when making recordings is which people will be able to use the recordings even though they speak a bit differently from each other. People do not need to speak exactly the same to understand the same radio programs, movies, etc. You know that not everyone speaks English the same way, but they all listen to the same radio programs and watch the same movies. As they listen, they may hear some words that they do not usually say themselves because they are from a different type of English. But they can learn what those words mean and understand people who use those words.

Naghisgot mo nga maayo seguro nga naay daghang mga record sa Kinamayo. Asa sa mga linggwahe-a ug sa mga linggwahe nga gamay ug kalahi-an, nga atong nahisgotan nga gatuo mong pwede magrupo/matipo’ ug usa aron mogamit sa usa lang ka pamaagi sa pagrecord?

You have mentioned that it might be good to have more recordings in your language. Which of the languages and varieties that we have mentioned do you think could be grouped together to all use one set of recordings?

<Give them time to discuss this. If they focus only on Kinamayo varieties, then ask:>

<Give them time to discuss this. If they focus only on Kinamayo varieties, then ask:>

Pwede pud ba ang uban nga mga linggwahe makagamit usab sa usa ka basahon?

Could any of the other languages also use the same written materials?

<If they very quickly say that only a few of the Kinamayo varieties could use the same recorded materials, then refer to things they said when making their map about who they understand well and then ask something like:>

<If they very quickly say that only a few of the Kinamayo varieties could use the same recorded materials, then refer to things they said when making their map about who they understand well and then ask something like:>

Unsa unya ang mga kaayohan nga magdaghan ang mga tawo nga mogamit sa usa ka klase nga mga recording?

What would be the advantages of more people using the same set of recordings?

<or> <or> Naghisgot kamo nga makasabot mo kaayo sa mga tawo sa < lungsod>, kasagaran kung ang mga tawo makasabot kaayo sa usag-usa, makagamit sila ug usa lang ka klase sa mga sinulat. Ang mga tawo ba sa <isulti ang mga lungsod> pwede nga makagamit sa pareho nga balasahon?

You mentioned that you could understand the people living in <municipality> well. Usually, if people understand each other well, they can use the same recorded materials. Might the people from <name this municipality and that one> be able to use the same recorded materials?

<After they have discussed this, then say:> <After they have discussed this, then say:> Palihog ug butang ining pisi’ sa pag-ila kung asang mga sinultihan ang sa inyong huna’huna’ nga pwede itipon aron mogamit sa usa ka klase nga mga recording.

Please put down this string to show which ways of speaking you think can be grouped together to use the same recorded materials.

<Give them time to do this.> <Give them time to do this.> Kung aduna nay recording nga pagahimuon, adunay tawo nga irecord. Ang iyang sinultian pareho sa mga tawo nga tagadiha. Gawas niining mga Kinamayo nga gagmay ug kalahian nga inyong giingon ug nga pwede igrupo sa usa, asa man sa inyong huna’huna’ ang pinakamaayo nga pilion nga mga tawo nga pwede maghimo’ niining mga pagrecord, para ang tanang mga tawo sulod sa lingin makasabot niini pag-ayo?

When a recording is made, someone must be recorded. He will speak the way people in his area do. Out of these different varieties that you said could be grouped together, which one do you think is the best one to choose people from who might make these recordings so that all the people inside the circle could understand it the best?

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6.1 Mapping of language situation (continued): <Give them time to answer. Let them mark it in some way. Perhaps by putting a colored piece of paper under it, or a different color number beside it.>

<Give them time to answer. Let them mark it in some way. Perhaps by putting a colored piece of paper under it, or a different color number beside it.>

Kung tungod sa laing hinungdan, nga ang gamay ug kalahi-an nga Kinamayo dili magamit, asa sa inyong huna’huna’ ang pwedeng ikaduha nga pinakamaayong gamiton para ang mga tawo sulod sa lingin makasabot niini nga recording?

If for some reason that variety could not be used, which do you think would be the second best one to use so that all the people inside the circle could understand it?

<Give them time to answer and mark it.> <Give them time to answer and mark it.> Kung tungod sa laing hinungdan, wala sa mga gagmay ug kalahi-an nga Kinamayo ang pwede nga magamit, asa sa inyong huna’huna’ ang pwedeng ikatulo nga pinakamaayong gamiton para ang mga tawo sulod sa lingin makasabot niini nga recording?

If for some reason neither of those varieties could be used, which do you think would be the third best one to use so that all the people inside the circle could understand it?

<Give them time to answer and mark it.> <Give them time to answer and mark it.> Nindot kaayo inyong gipanghimo sa paghulagway sa kahimtang sa inyong linggwahe, pinaagi niining porma sa inyong lugar (mapa). Unsa may inyong ikasulti nga maoy pinakaimportanteng butang nga inyong nasabtan kabahin sa inyong linggwahe samtang naghimo mo ini karon?

You have done a great job representing your language situation in this map. What would you say is the most important thing you have realized about your language as you have done this?

Kinsa pa sa inyong huna’huna’ ang inyo gyung sultian kabahin niining inyong nahimo dinhi karon?

Who else do you think you should tell about what you have done?

Unsaon man ninyo nga dili ninyo malimtan ang inyong gipangbuhat sa paghulagway sa porma sa inyong lugar?

How can you preserve the work you have done in making this map?

<Transition to Venn diagram.> <Transition to Venn diagram.>

6.2 Venn diagram bilingualism (When translating, put in actual language names for X (local language), Y (L2 most common LWC), and Z (L3, perhaps national language, or a second LWC)). Materials needed are as follows:

• String. • Paper to write words on. • Wide markers.

Para sa duha ka pinulongan: For two languages: Nag-ingon mo na Kinamayo og Binisaya ang kasagari na ginamit ninyo. Naa pod uban nga pinulongan pero dili ninyo kanunay na gigamit. Sa lugar nga daghay pinulongan, ang mga tao aduna poy klaseklaseng katakos sa pagsulti niining mga pinulongan. Ang uban maayo mosulti sa usa lang ka pinulongan ug ang uban sab maayo mosulti sa duha o tulo.

You have said that the two languages you use most in your community are X and Y. You also mentioned some other languages but you said they are not spoken very often. In communities where several languages are used, different people speak each of the languages to a different level. Some speak only one language well. Some speak several languages well.

Aduna ako diri duha ka gilinging pisi. Puti ang usa, ang usa berde. Ang usa niini maghulagway sa mga tao nga maayo mosulti sa pinulongang Kinamayo ug ang usa maghulagway sa mga tao nga maayo mosulti sa Bisaya. Unsay gusto ninyong kolor nga gamiton para maghulagway sa mga tao nga mayo mosulti ug KYK?

I have two circles made of rope. One is white and one is green. One circle will represent the people who speak X well and the other will represent the people who speak Y well. Which color do you want to use for the people who speak X well?

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6.2 Venn diagram bilingualism (continued): <Ibutang ang gilingin nga pisi nga magtanday sila.> <Lay down the Kinamayo circle.> Ang musulod ani nga lingin <sulod sa lingin> nagpasabot nga maayo siya mosulti og KYK.

If someone is inside this circle <stand in the circle> it means that he speaks Kinamayo well.

<Lay down the Visaya circle.> Ang musulod ani nga lingin <sulod sa pikas lingin> nagpasabot nga siya maayo mosulti og Binisaya.

If someone is inside this circle <move to the other circle> it means that he speaks Y well.

<Now move the circles so they overlap.> Now we are going to arrange these two circles like this,

so they overlap. Kung naay musulod niining dapita diin nagtanday and lingin <sulod sa dapit diin nagtanday ang lingin> unsa may pasabot?

If someone is here where the two circles overlap <stand in the area where the two circles overlap> what does it mean?

<Hulat sa tubag.> <Wait for answer.> Sakto, ang musulod maayo mosulti og Kinamayo og Binisaya. Unsa may pasabot kung naa ang tawo gawas sa mga lingin?

Yes, that person speaks both languages well. What does it mean if someone is outside of both circles?

<Hulat sa tubag.> <Wait for answer.> Sakto, siya dili maayo mosulti sa bisan asa sa duha ka pinulongan. Ug kinsa man na’ siya? Sakto, langyaw nga tao.

Yes, that person speaks neither language well. Who might that be? Yes, a foreigner!

Are there Kamayo who speak Cebuano well, better than others? Which people/groups of Kamayo speak Cebuano well?

Kinsa sa ato’ ang mapalihug nato sa pagsulat sa mga tubag? Palihug isulat ang usa ka grupo sa laing papel.

Who will write down these groups of people for us? Please write the name of one group on a separate strip of paper.

<Kung magsugod sila og sulti sa ngalan sa tao aghata o awhaga sila nga maghunahuna bahin sa mga grupo sa mga tao. Kung makasulti sila ug grupo unya musulti og ngalan sa tao nga lain og grupo, pwede ra.>

<If they start naming people individually, encourage them to think of groups. However, if they name a category, but then name one individual who is an exception, that is okay.>

<Ipataas ang usa ka pirasong papel.> <Hold up one strip and use the word on that strip to fill in the **** below.>

Kani bang grupoha maayo mosulti og KYK o kini bang grupoha maayo pod mosulti og Binisaya? Asa man nato ni ibutang sa mga lingin?

Do ****s only speak Cebuano well, or do they also speak Kinamayo well? Where should we put this in the circles?

<Ipabutang sa ila sa saktong lugar.> <Have them put it in the appropriate place.> Himoa pod sa ubang grupo. <Repeat with the other strips or encourage one of them

to walk the group through this for the other strips.> Karon, maghunahuna ta og atong hisgutan ang bahin sa mga tawo nga maayong mosulti ug Kinamayo. Kinsa ni sila?

Now let’s think about different categories of people who speak Kinamayo well. Which groups of people speak Kinamayo very well?

<Let them work on this for a while.> <Let them work on this for a while.> <Ipataas ang usa ka pirasong papel.> <Hold up one strip and use the word on that strip to fill

in the **** below.> Kani bang grupoha maayo mosulti og KYK o kini bang grupoha maayo pod mosulti og Binisaya? Asa man nato ni ibutang sa mga lingin?

Do ****s only speak Kinamayo well, or do they also speak Cebuano well? Where should we put this in the circles?

<Ipabutang sa ila sa saktong lugar.> <Have them put it in the appropriate place.> <Kung ang usa ka grupo gamay ray mga tao, sama ta raw sa mga tao nga maayo mosulti og Binisaya pero dili kaayo sa KYK, pangutan-a sila:>

<If one group has very few people, like people who speak the LWC well but not the L1, ask:>

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6.2 Venn diagram bilingualism (continued): Hunahunaon nato sa makadiyot, sa inyong tan-aw, aduna pa bay ubang mga tao nga maayo mosulti sa Binisaya pero dili kaayo sa KYK? Naa pa ba moy ikadugang?

Let’s think for a minute. Are there any other people who speak Y well but not X? Do you have something to add?

<or> <or> Hunahunaon nato sa makadiyot, sa inyong tan-aw aduna pa bay ubang mga tao nga maayo mosulti sa KYK pero dili kaayo sa Binisaya? Naa pa ba moy ikadugang?

Let’s think for a minute, are there any other people who speak X well but not Y? Do you have something to add?

<or> <or> Hunahunaon nato sa makadiyot, , sa inyong tan-aw aduna pa bay ubang mga tao nga maayo mosulti sa Binisaya ug sa Kinamayo? Naa pa ba moy ikadugang?

Let’s think for a minute, are there any other people who speak both X and Y well? Do you have something to add?

<This is the wrap up for this tool.> <sunod, tan-awa ang tagsa-tagsa ka mga grupo ug pangutan-a sila sa ilang hunahuna unsay mga rason sa ilang paggrupo niining mga tawhana base sa ilang kamaayo sa pagsulti. >

<Next, focus on each set of people and ask them to think about the reasons for their language proficiencies.>

Atong hunahunaon pag-ayo ug hisgutan ngano man kaha nga ang ubang mga tao maayo man mosulti sa usa ka pinulongan pero dili sa ubang pinulongan?

Let’s think about why some people speak one language well but not another.

Ngano man nga kining mga tawhana maayo man mosulti sa KYK apan dili sa Binisaya?

Why do these people speak X well but not Y?

Unsay inyong gibati mahitungod ana? How do you feel about that? Ngano man nga kining mga tawhana maayo man makasulti sa KYK ug Binisaya?

Why do these people speak both X and Y well?

Unsay inyong gibati mahitungod ana? How do you feel about that? Ngano man nga kining mga tawhana maayo man makasulti sa Binisaya apan dili sa KYK?

Why do these people speak Y well but not X?

Unsay inyong gibati mahitungod ana? How do you feel about that? Unsang grupo sa mga tao ang nag-anam ug kadaghan pinaagi sa pinolungan?

Which group is increasing the most?

Ang nag-anam ug kagamay? Which group is decreasing? Unsa may inyong hunahuna bahin niining mga kausaban?

What do you think about these changes?

6.3 Appreciative Inquiry for community leaders This pattern is for use with a diverse group from a language community. It will provide indications of what types of things people already value in their language and culture and how they want to use their language and culture more. The four D’s of Discover, Dream, Design, and Deliver/Destiny will, of course, not be the same letters in other languages. You may be able to come up with a catchy set of four words, but that is not necessary. The main thing is that you build trust, keep them focused on the positive, and describe each step clearly.

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Materials needed (consider educational background): • Slips of paper enough for everybody (for the groups of two). • Slips of paper for drawing (6 to 10 in a group). • Broad markers.

Basic steps: Discover-?, Dream – pangandoy, Design-?, Deliver/Destiny-? Now that we have <summarize other

activities> we will begin to think about the way to move ahead and even make plans for the next steps. This part of what we are doing has four steps.

<Step 1: Discover the actual situation.> Nagpundok kita karon para sa paghisgothisgot bahin sa Kamayo. – Unsay inyong ganahan sa inyong pagka-Kamayo ug unsaon ang Kamayo ug ang iyang lingwahe/sinulti-an mahimong mas molambo pa. Ing-ani ang atong buhaton: magpundok kamo sa tagtagurha ug isulti ninyo sa matag-usa bahin sa panahon diin naekperyensya ninyo nga ganahan gyud mo sa inyong pagka-Kamayo o sa higayon nga gibati gyud ninyo ang pagkamahitas-on sa Kinamayo. Klaro ba kung unsa ang atong buhaton? Naa ba moy pangutana?

We are meeting today to think together about the Kamayo – what you like about being Kamayo and how the Kamayo and language can become even better. To start, please get into pairs and share with each other about a time when you felt really good about being Kamayo or when you felt proud of Kinamayo.

<Allow at least 10 to 15 minutes.> Nahuman na mo? Sakto lang sa’ na’ Karon, magpundok ta sa tag-unom ngadto sa tagnapulo para mapaambit usab sa uban ang mga maayong butang nga inyong nadiskubrehan o nahisgutan. Sa inyong grupo, ihulagway pinaagi sa pagdrawing ang matag maayong butang. Usa ka papel sa matag drawing/hulagway.

Now get into groups of 6 to 10 people to share with others the good things your pair has discovered or discussed. Draw a picture that describes each good thing. Use one piece of paper per picture.

<Allow at least 10 to 15 minutes> Magtuyok / maglingin kita sa usa, aron makita nato ang matag-usa kanato. Karon, ato nga tan-awon ang pinaka tema o ang inyong mga hunahuna nga inyong nakita sa isip usa ka grupo. Kang kinsang grupo ang mouna sa pagpakig-ambit niini?

Let’s form a big circle so we can all see each other. Now we will consider the main themes or ideas you have identified as a whole group. Which small group would like to share first?

<Paambita ang mataggrupo.> <Allow all groups to share.> Aduna bay mga hunahuna o tema nga magkapareho? Hain man ang mga dili magkapareho? Ali mo dire ug igrupo ang mga hulagway nga nagsimbulo sa magkaparehong hunahuna.<hatagi sila ug higayon nga nga maghisgothisgot ug igrupo ang mga hulagway

Are any of the ideas or themes similar? Which are different? Group the pictures which describe similar ideas to each other.

<Pasagdi sila nga magistoryahay, dasiga sila nga igrupo ang mga hulagway o idiya.>

<Allow them to discuss, then encourage them to organize the papers into groups.>

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6.3 Appreciative Inquiry for community leaders (continued): Step 2: Dream about the future. Karon ang higayon sa pagdamgo mahitungod kung unsaon ning mga maayo nga butang mahitungod sa inyong mga tawo ug sa inyong lingwahe nga mahimo pang mas maayo.

Now is the time to dream about how these good things about your people and your language can become even better!

Sa mga pundok nga tag-upat hangtod sa tag-walo, paghunahuna kun unsaon ning bisag asa niining mga maayong butang nga inyong guiingon mahimong usa ka mas maayo sa umaabot nga buwan o katuigan. Hisgute ang mahitungod sa tanan ninyong damgo alang sa inyong mga katawhan ug sa inyong lingwahe. Isulat ang pinaka tima sa kada hunahuna o di ba kaha ihulagway ang mahitungod niini. Bisan pa ug ang mao nga damgo murag imposible, isulat kini o ihulagway ba kaha.

In groups of about 4 to 8, think about how any one of these good things you have already mentioned could become something even better in the months or years ahead. Talk about all the dreams you have for your people and your language. Write down the main point of each idea or draw a picture about it. Even if a dream seems impossible, write it down or draw it

<Allow at least 30 minutes.> Sakto lang sa’ na’ Magpondok na pod ta dire. Magporma tag lingin para magkakitaay na pod ta sa matag-usa. Gusto nato nga ang matag pundok/grupo mopaambit sa inyong mga damgo ngadto sa giusang daku nga grupo. Hain nga grupo gusto nga mupaambit ug una? Palihug ibutang sa [salug OR on a designated place] and mga hulagway nga inyong gihimo o mga damgo nga inyong gisulat.

Let’s form into a big circle so we can all see each other. We want each group to share your dreams with the whole group. Which group would like to share first?

<Paambita ang tanang grupo.> <Allow all groups to share.> Aduna bay magkaparehong damgo? Hain dire? Ali dire ug tabangi ko ninyo. Unsaon man ni sila sa pagrupo?

Are any of the dreams similar? How can they be grouped together?

<Pasagdi sila nga magistoryahay, dasiga sila nga igrupo ang mga papil.>

<Allow them to discuss, then encourage them to organize the papers into groups.>

Sa inyong tan-aw, unsa nga rason nga ang mga pangandoy sa kada grupo magkasumpay sa kada usa?

How are the dreams in each group related to each other?

<Take a picture or note of how they grouped their dreams before it will be regrouped.> Ang uban niining mga damgo mahimong mas dali nga matinood. Pero ang uban magkinahanglan pa ug pipila ka mga bulan ug nagkinahanglan usab sa mas daghan nga tabang sa mga gikinahanglan kay naa sa inyoha karon. Ug ang uban pa gyud nga mga pangandoy magkinahanglan pag pipila ka tuig para matapos. Unsaon man ni ninyo pagpundok ning mga damguha sumala sa asa ang mas madali nga matapos, ikaduha, nagkinahanglan ug hataas nga panahon ug ikatulo, ang naa sa tunga-tunga? Ali mo dire tanan ug inyo kining ipondok.

Some of these dreams might be brought about very quickly. Other dreams may take several months and need more resources than you have right now. Still other dreams may take several years to accomplish. How can you group these dreams according to which ones could be brought about quickly, the ones that will take a long time and the ones that are in between?

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6.3 Appreciative Inquiry for community leaders (continued): <Pasagdi sila nga maggrupo sa mga damgo. Kung magdisisyon sila nga kinahanglan lang nila duha ka pundok o gusto nila 4 ka grupo, ok lang.>

<Allow them to group the dreams. If they decide they only need two groups or that they need four groups that is fine.>

Maka-ingon ba mo nga bisan asa aning mga pangandoy pinakaimportante sa inyo nga unahon paghuman o una nga kab-oton? Unsay naka himo niini nga importante?

Would you say that any of these dreams are especially important for you to begin to work on? What makes them important?

<Kung magsugod sila ug hisgut ug problema ug negatibo nga mga butang, aghata sila sa paghisgot kung unsay positibo o kaayuhan niini.>

<If they start discussing problems and negative things, encourage them to talk about what is positive or its benefits.>

<Pasagdi sila nga maghisgot ug seguro maghulagway sa mga importante sa halain nga paagi.>

<Allow them to discuss and to perhaps indicate the important ones in some way.>

<Ika tulo nga lakang: Pagdesinyo kung unsaon ang kausaban mahitabo.>

Step 3: <Design how change can happen.>

Karon nga may mga panan-awon na kamo mahitungod sa umaabot, ang sunod nga lakang mao ang pagdesinyo ug plano aron matinoud ang maong panan-awon. Ang uban kaninyo seguro gusto motrabaho sa plano sa usa ka damgo ug ang uban seguro gusto nga motrabaho sa mga plano sa ubang damgo. Niining mao nga lakang nga inyong paggabuhaton, pwede ug bisan unsa kadaghan ang inyong paggrupo. Depende kini kung asa nga damgo ang gusto ninyo nga buhaton. Bisan duha lang mo kung kana’ gyud ang gusto ninyo, ok ra. Pero niining higayona nga nagpundok ta, posible nga kulangon ta ug oras sa pagtrabaho ning tanan nga mga pangandoy. Pwede mo magkita ug usab ug mahimo pa nga mangimbitar mo ug uban sa pagpulongpulong sa basig hain niining mga pangandoy sa mas halapad pa. Himuon lang nato kung unsa ang atong mahimo sa higayon nga naa kita karon. Asa sa mga pangandoy ang gusto ninyo nga sugdan sa paghisgothisgot karon? Ang matag-usa ka tawo makadisisyon asa nga pangandoy ang gusto niya nga himuon. <Helpful: you can discuss in a place that you are comfortable.>

Now that you have dreamed about the future, the next step is to begin to design a plan to make your dream happen. Some of you may want to work on the plans for one dream and some may want to work on the plans for another dream. For this step, your group can be any size. It depends on which dream you want to work on. But during our time together there will probably not be time to work on all these dreams. You can continue to meet and even invite others to meet with you to discuss any of these dreams further. Which dreams would you like to begin discussing a plan for now? Each person can decide which dream he or she wants to work on.

<Allow them to discuss the dreams to work on and to form groups. This may take some time. Even a group of two can work well if they are passionate about discussing that dream.>

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6.3 Appreciative Inquiry for community leaders (continued): Sige, magpadayon ta sa sunod nga lakang. Sa inyong grupo karon paghunahuna ug mga idea, tawo, kalihukan, nga mga kinahanglan para matuman ang inyong mga pangandoy. Pananglitan: Unsang klase sa mga tawo ang pwede nga malambigit o kinahanglan nga moapil/ molihok aron matuman ang inyong pangandoy? Kini bang mga tawhana aduna nay koneksyon sa matag-usa? Kung wala pa, unsaon man nga masugdan ang koneksyon? Unsa nga values nga gikinahanglan para kining pangandoy mahimo nga matuman? Unsa nga mga bag-ong butang ang mga katawhan nagkinahanglan nga sugdan buhaton para ni mahimong tinuod? [Suggestion. Please improve: Naa bay mga butang o kalihukan nga kinahanglan buhaton, bisan karon pa lang gyud ninyo na’ buhaton (or bisan karon pa lang gyud na’ buhaton) sa katawhan o sa Kamayo para matuman o makab-ot ang inyong damgo?] Ang atong tumong dire nga mahisgutan ang mga butang sa kinatibuk-an nga paagi, dili ang tag-usa nga mga plano detalyado kayo nga plano. Palihug isulat o ihulagway ninyo ang mga kinahanglan ningyong buhaton aron matuman ang inyong mga pangandoy.

In this step, think about the sorts of ideas, people, and activities that are necessary for the dream to begin to happen. For example: What other types of people could be involved or need to be involved? Are these people already relating to each other? If not, how can relationships be started? What values will be important for this dream to become reality? What new things will people need to begin to do for this to become a reality? The goal is to talk about things in a general way, not specific plans.

<Encourage them to write down the things that are needed or required to make their dreams come true. At this step, it may be appropriate to switch to another type of planning model, such as RBM or ZOTT, especially for dreams that require many inputs.>

<Ikaupat nga Lakang.> Step 4: Destiny. Karong higayuna, himuon nato ang katapusang lakang. Tawagon nato ni nga “Padulngan”: Karon, maghunahuna ta bahin sa mga tagsa-tagsang lakang nga kinahanglan sa pag-uswag sa atong mga pangandoy. Sa kada lakang, palihug isulat kung kinsa ang mahimong tagadumala sa maong lakang. Isulat usab ninyo kung kanus-a kaha ni pinakamaayo nga masugdan ug mahuman.

Now think about the specific steps that are needed to get you started moving toward your dream. For each step, think about who should be responsible or in-charge and a “target date” for when it would best be done.

This has been a good start at thinking about how to begin making some of the changes you want. It is up to you to continue to move things ahead. You will need to continue working together, encouraging each other, and reminding each other about the steps. You have not yet begun making plans for all the changes you hoped to see. Any of you can decide to meet, to begin making plans, and taking action about those changes too.

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6.4 Venn diagram Domains of Language Use in the Church <To be used with a mixed group of pastors, priests, elders, lay leaders, catechists, and other church leaders in the community. Ideally, most of them should be speakers of Kinamayo.> Materials needed:

• Strips of paper to write on. • Broad markers. • Pebbles or markers.

Maayong adlaw! Karong higayuna, atong hisgutan ang bahin sa mga lenguahe ngaginagamit karon sa inyong simbahan diri sa (kasagaran ninyong ginangamit dire sa) <ngalan sa munisipyo>. Hisgutan usab nato kung ang kadtong mga lenguahe nakatabang ba ug pag-ayo sa mga tawo dire aron makatubag ang ilang mga panginahanglan. Murag gikan ta sa lainlaing mga kasimbahanan dinhi karon, maayo gyud siguro nga magsugod kita sa pagpailaila sa matag-usa. Kini ang atong mga isulti: atong pangalan, unsang simbahan ta gikan, ug unsa ang atong responsibilidad sa atong simbahan. <pagkahuman> Karon nga nag-ilaila na man ta, magpadayon kita.

We want to think together about the languages that are currently being used in churches here in <municipalities> and how well those languages are meeting the needs of people here. It seems that we have people representing several churches. Let’s begin by asking each person to say your name, your church, and your role in the church.

Atong hisgutan ang lainlaing mga parte o panghitabo sa oras tingsimba kung diin maggamit kita ug lenguahe. Mamalihug ta ug tagasulat sa papel sa dihang may isulti nga mga kalihukan. Kinsa man ang pwede nato nga mapamalihug?

Let’s think about the different events in a worship service in which we use language. As each activity or event is named, would someone please write it on a piece of paper?

<Give them time to complete the list of activities. Ask questions, if necessary, to get things like announcements and greeting one another included > Kasagaran sa atoa makasulti ug duha o tulo ka lainlaing pinolungan. Ang uban gani, mas daghan pa. Pananglitan ako, mogamit ko ug lainlaing mga sinultian sa lainlaing mga higayon. Sa ubang higayon mogamit kog usa lang. Kada usa sa ato’ mopili kabahin kung asang linggwahe-a ang gamiton sumala sa higayon. Karon, atong huna’hunaon kabahin sa mga linggwahe nga ginagamit para sa galainlaing kalihukan sulod sa simbahan.

Most of us speak two or three different languages, or more. I use different languages in different situations. In some situations, I use two or three languages! In other situations, I use only one. Each of us make choices about which language to use in which situation. We now want to think about the languages used for these different activities in the church.

Unsang mga programa o kalihukan diin kanunay kamo maggamit sa Kinamayo? Ibutang nang mga pangalan sa mga kalihukan ug mga grupo diring dapita.

What are the events or activities for which you always use Kinamayo? Place those situations and groups on this side.

<Point to one side of the room or area as you say this. Give time to do this and let them discuss this as they do it. Note that they might think of other events or activities that they want to include at this time. They are free to write them on pieces of paper at this time.>

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6.4 Venn diagram Domains of Language Use in the Church (continued): <It may be that one church does things quite differently from other churches. You could rewrite the activities for that church using a different color marker or, if there seem to be many differences, each church could write their activities using a unique color of marker and then each church place their activities where they belong. Be flexible, but avoid long arguments. Find a way for each situation to be represented.> Sa unsang mga higayon o sitwasyon diin dili gyud mo mogamit sa Kinamayo, pero hinuon kanunay nga mogamit sa Cebuano, Tagalog o Ininglis? Palihog ibutang kadtong mga higayon ug mga grupo dire.

What are the events or activities for which you never use Kinamayo, but instead always use Cebuano, Tagalog, or English? Please place those situations and groups over on this side <opposite side>.

<Give time to do this and let them discuss this as they do it.> Ang mga nabilin ba direng mga kalihukan o mga panghitabo ini tanan inyong gamiton ang Kinamayo ug uban nga pinulungan? Naa bay ubang mga pamaagi nga pwede nato silang igrupogrupo?

Are the events or activities that are still in the middle all ones where you speak both Kinamayo and another language? Are there any ways that we can categorize these?

<Give time to do this and let them discuss this as they do it. It is important to observe how they categorize these and to note whether everyone agrees. If some have another opinion, you can say:> Siguro pwede ninyo ning igrupogrupo/ ilainlain sa duha ka lahi nga mga pamaagi. Maghimo ta ug ikaduha nga kopya ani para sa isa ka grupo. Kinsa man ang atong mapamalihog?

Maybe you can categorize them two different ways. Let us make another set for the other group to categorize

<If they are really stuck knowing how to categorize them, here are some ideas, but do not share these too early. It is better to observe what they think of as the best categorization.> Pwede ba ninyo ni sila maporma nga pasunod-sunod nga magsugod sa mga higayon diin gigamit ninyo kanunay ang Kinamayo hangtod ngadto sa higayon nga panagsa nalang ninyo gamiton ang inyong pinulungan?

Can you organize them from the situations in which you speak Kinamayo most to the situation in which you speak Kinamayo least?

Ang lain-lain ba nga simbahan naggamit ba ug lain-laing pinulungan niining mga sitwsayon.

Do different churches use different languages in these situations?

<At this point, they may begin to realize that “singing” should be divided into two categories: Hymns (from a book) and choruses (from memory). They may want to divide prayers into “read prayers’ and “spontaneous prayers” since different languages may be used for these. If they are discussing this, you may say:> Sa akong mga nadunggan sa inyong mga paghisgothisgot, murag nagahunahuna mo nga kinahanglang igrupo ang isa ka pundok sa duha kay naggamit ug lainlaing mga pinulungan sa kada pundok. Kung ato pa gyud ning igrupo pag ayo, mga pila nga grupo ang pwede pa ini mahimo? Unsa man ang atong pweding itawag sa tagsatagsa ani?

It sounds as if you think a category should be divided into two, since different languages are used for different subcategories. What number of subcategories should it be divided into? What should each be called?

< They should be the one to decide on the grouping. When they decide, say:> Pwede mo maghimo ug bag-ong mga ulohan o usbon ba kaha ning tima-ilhan ug maghimo ug bag-o.

Go ahead and make new labels or change this label and make a new one.

<After they have categorized all the domains, ask them:> Asa man ini sa mga higayon o mga kalihukan ba kaha nga ang pinaka-importante nga masabtan sa tanan ug pag-ayo? Palihog butangan na’ ninyo ug timailhan pinaagi sa pagbutang ug upat ka bato sa kilid ana nga higayon o kalihukan.

Which of these activities or situations are ones that are most important for everyone to understand well? Please indicate that by putting down four pebbles beside it.

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6.4 Venn diagram Domains of Language Use in the Church (continued): <Give them a handful of pebbles or markers to use. > Asa man ini nga mga higayon o mga kalihukan nga dili kaayo-importante nga masabtan sa tanan? Palihog butangan pod na ninyo ug timailhan pinaagi sa pagbutang ug usa ka bato sa kilid ana nga higayon o kalihukan.

Which of these activities or situations are not very important for everyone to understand? Please indicate that by putting down one pebble.

Pagkanindot. Maayo kini nga hulagway kung gi-unsa ninyo paggamit ang mga pinulungan sa inyong mga katawhan sa simbahan. Unsa man kaha ang buot ipasabot ani bahin sa inyong pinolungan?

This is a good representation of how you use languages in your congregations. What does this tell you about your language?

<Give time to discuss this.>

6.5 Cause and Effect Tree Pastors assess the effect of using Kinamayo/Cebuano in the church. <Note that the first paragraphs will not be needed for Kinamayo because we are doing the Venn diagram exercises before it; they are left in for other uses of this tree model where the Venn diagram may not be used.> Greetings: Maayong adlaw kanatong tanan!

Unsang mga pinulungan ang inyong ginagamit sa inyong mga simbahan? Isulat ang kada pinulungan sa usa ka papel <itudlo kung asa nga papel>.

What languages are spoken in your churches? Write each language on a piece of paper.

Hunahunaa kuno tong mga pinulungan nga ginagamit sa pagwale, sa Bible study, sa Sunday School, sa prayer meeting, sa mga panawagan sa simbahan, ug sa mga kanta.

Think about the language you use in preaching, Bible study, Sunday School, prayer meeting, announcements, and singing.

Palihog ibutang ning mga linggwahe-a ubos sa ulohan nga “Linggwahe nga ginagamit sa simbahan.”

Please put the languages under this heading: “Languages used in church.”

Asa ining mga linggwahe-a ang mas gigamit? Which language is used the most? <This may be different for different churches, but let them discuss it.> Samtang nagapadayon ta, gusto ko nga hunahuna-on ninyo ang linggwahe nga pirming gigamit o mga linggwahe nga ginagamit sa inyong mga miembro kung makig-istorya sa usag-usa ug inig kahuman sa simba o bisan ngadto sa balay. Palihog pagsulat ug usa ka linggwahe sa kada papel.

As we continue, I want you to think of the primary language or languages used by your members when talking with one another before and after the worship service or even at home. Please write one language on each sheet of paper.

Palihog ibutang ning mga linggwahe-a ubos sa ulohan nga “Linggwahe nga ginagamit sa mga miembro”.

Please put these languages under this label: <Languages used by members.>

Haing linggwahe-a ang mas ginagamit sa miembro? Which language is used most by the members?

<This may be different for different churches or even different groups of members (young/old, educated/less educated), but encourage them to discuss it.> <Assumption: Cebuano and Kinamayo will be mentioned.> <When the Venn diagram for church domains is used, the Cause and Effect Tree can begin here!>

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6.5 Cause and Effect Tree (continued): Karon, nabal-an na ninyo ang mga linggwahe nga inyong ginagamit sa simbahan ug ang mga linggwahe nga ginagamit sa inyong mga miembro. Sunod, ato karong tan-awon pag-ayo mahitungod ning duha ka mga linggwahe – Cebuano ug Kinamayo.

You have identified the languages you use in church and the languages your members use. Now, we will try to look more closely into these languages: Cebuano and Kinamayo.

Kung maghisgot ta ug kahoy, nakahibalo ta nga daghang mga mineralis ang anaa sa mga gamot /ugat ug ang kahoy magdahon ug mamunga. Pwede nato nga hunahuna-on o imaginon nga ang kahoy morepresentar sa hinungdan ug epikto: ang gamot / ugat susama sa mga hinungdan aron malig-on ang paggamit sa Kinamayo, ang mga dahon ug ang mga bunga nagrepresentar sa epikto. Ang mga epikto mahimo nga negativo o pasitivo, di ba? Mao nga, aron mailhan ang klasi sa mga epikto, ang mga bunga magsimbolo sa mga pasitibo, ang dahon (nga laya ba kaha) magsimbolo sa negatibo nga mga epikto.

When we think of a tree, we know that many nutrients are absorbed by the roots and then the tree produces leaves and fruit. We can think of a tree as representing cause and effect: the roots represent the causes and the leaves and fruit represent the effect. Effects could either be positive or negative, right? To distinguish the effects, the fruit will symbolize the positive effects while the leaves will represent the negative effects.

<If someone says that leaves are good, agree with them and ask them if there is a better way to represent the different kinds of effects. If possible, go with their recommendation.> Nakita ninyo dinhi nga aduna tay duha ka mga kahoy <two drawings of trees on separate manila papers>. Adunay upat ka mga importanting bahin. Ang gamot, ang punoan, ang mga dahon ug ang mga bunga. Ato kini tawgon nga Hinungdan ug Epikto nga kahoy. Usa kini ka simbolo kung ngano minggamit kita ug linggwahe sa simbahan ug ang epikto sa paggamit sa mao nga linggwahe sa simbahan. Ang punuan mao ang dapit nga butangan nato sa ngalan sa mao nga kahoy. Pwede nato nga panganlan ang usa ka kahoy nga “Ang paggamit sa Cebuano sa simbahan” ug ang usa ka kahoy “ Ang paggamit sa Kinamayo sa simbahan.”

You see we have two trees here <two drawings of trees on separate manila papers>. There are four main parts: the roots, the trunk, the leaves, and the fruit. We will call this a Cause and Effect Tree. This is a symbolism of why we use a language in church and the effect of using that particular language in church. The trunk is where we will place the name of our tree. We can call one tree “Use of Cebuano in church” and the other tree “Use of Kinamayo in church.”

Ato unang tutukan ang Hinungdan ug Epikto nga kahoy sa Cebuano.

First, we will focus on the Cebuano Cause and Effect Tree.

Atong hunahunaon kung nganong Cebuano ang ginagamit sa simbahan.

Let’s think about why Cebuano is used in church.

<Give them time to discuss this.> Unsang mga rason ang inyong nakita? Palihog ug sulat ug usa ka rason sa paggamit sa Cebuano usa sa usa ka papel. Ibutang ang mga papel nga naay hinungdan ngadto sa gamot nga bahin.

What reasons have you come up with? Please write one reason for using Cebuano on each piece of paper. Put each piece of paper with a cause on the root of the tree.

<Give them time to complete this. If necessary, you may want to ask:> Sa unsang mga kalihukan sa simbahan nga ang Cebuano mas gigamit? Ngano?

In what activities of church is Cebuano used most? Why?

Nag-ingon mo nga, sa mga sermon, ang kanunay nga ginagamit sa pagwali mao ang Cebuano. Ngano man kaha ni?

You said that sermons are usually preached in Cebuano. Why is that?

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6.5 Cause and Effect Tree (continued): Nag-ingon mo nga ang Kamayo nga mga simbahan kasagaran mas Naggamit ug Cebuano, ngano man kaha na?

You said that X churches usually use Cebuano more, why is that?

Ato karong hisgutan bahin sa epikto sa paggamit sa Cebuano sa simbahan. Isulat ang mga positibo nga epikto sa kwadrado nga mga papel ug lingini para magsimbolo sa bunga, samtang ang negatibo nga mga epikto, adto sa hataas nga papel para magrepresentar sa sa mga dahon.

Let’s think about the effect of using Cebuano in church. Write the positive effects on square pieces of paper with a circle to represent fruit and the negative effects on long pieces of paper to represent leaves.

<Give them time to complete this. If necessary, you may want to ask:> Unsa may epikto sa paggamit sa Cebuano nga lahi-lahi sa lain-laing tawo?

How is the effect of using Cebuano different for different people?

Unsa may epikto sa paggamit sa Cebuano nga lahi-lahi sa lain-laing mga sitio?

How is the effect of using Cebuano different in different situations?

<After they have all finished writing down their ideas, discuss the tree with them, asking them to explain what they have written, when necessary. The following questions may help the discussion:> Unsa man gyud ang pinakahinungdan sa paggamit sa Cebuano? (maggamit og pangmarka)

What are the main causes of using Cebuano?

Unsa may mga maayong epikto sa paggamit sa Cebuano?

What are the good effects of using Cebuano?

Unsa may mga negatibo nga epikto sa paggamit sa Cebuano?

What are the negative effects of using Cebuano?

Sumala sa atong nahisgutan, aduna bay inyong ikasulti sa kinatibuk-an nga inyong mahimo bahin sa paggamit sa Cebuano sa simbahan?

Considering what we have discussed, is there any conclusion we can make about using Cebuano in church?

<Give them time to discuss this.> Ato karong hunahunaon kabahin sa paggamit sa Kinamayo sa simbahan.

Let us now think about using Kinamayo in church.

Kahoy nga Kinamayo. Kinamayo Tree. Atong hunahunaon kung nganong Kinamayo ang ginagamit sa simbahan.

Let’s think about why Kinamayo is used in church.

<Give them time to discuss this.> Unsang mga rason ang inyong nakab-ot? Palihog ug sulat sa papel ang mga rason sa paggamit sa Kinamayo. Usa ka rason sa kada usa ka papel. Ibutang ni sa dapit sa ugat nga bahin.

What reasons have you come up with? Please write one reason for using Kinamayo on each piece of paper. Put each piece of paper with a cause on the root part.

<Give them time to complete this. If necessary, you may want to ask:> Sa unsang mga kalihukan sa simbahan ang Kinamayo mas ginagamit? Ngano?

In what activities of church is Kinamayo used most? Why?

Nag-ingon mo nga ang mga panawagan kasagaran ginahimo sa Kinamayo. Ngano man ni?

You said that announcements are usually made in Kinamayo. Why is that?

Nag-ingon mo nga ang Kamayo nga mga simbahan kasagaran naggamit ug Kinamayo, ngano man kaha?

You said that X churches usually use Kinamayo more, why is that?

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6.5 Cause and Effect Tree (continued): Ato karong paggahisgotan ang kabahin sa epikto sa Kinamayo sa simbahan. Isuwat ang mga positibong epikto sa kwadradong papel nga naay lingin aron magsimbolo sa bunga ug ang mga negatibo nga mga epikto ngadto sa taas nga papel ug magsimbolo sa mga dahon.

Let’s think about the effect of using Kinamayo in church. Write the positive effects on square pieces of paper with a circle to represent fruit and the negative effects on long pieces of paper to represent leaves.

<Give them time to complete this. If necessary, you may want to ask:> Kumusta man ang mga epikto sa paggamit sa Kinamayo nga lahi-lahi ngadto sa lain-laing mga tawo?

How is the effect of using Kinamayo different for different people?

Kumusta man ang mga epikto sa paggamit sa Kinamayo nga lahi-lahi ngadto sa lain-laing mga sitio?

How is the effect of using Kinamayo different in different situations?

<After they have all finished writing down their ideas, discuss the tree with them, asking them to explain what they have written, when necessary. The following questions may help the discussion: > Unsa man ang pinaka-hinungdan sa paggamit ug Kinamayo?

What are the main causes of using Kinamayo?

Unsa man ang mga maayong epikto sa paggamit ug Kinamayo?

What are the good effects of using Kinamayo?

Unsa man ang mga dili maayong epikto sa paggamit sa Kinamayo?

What are the negative effects of using Kinamayo?

Sumala sa atong nahisgutan, aduna ba ‘tay ikasulti sa kinatibuk-an kabahin sa paggamit sa Kinamayo sa simbahan?

Considering what we have discussed, is there any conclusion we can make about using Kinamayo in church?

<Give them time to discuss this.> <This is the time for them to synthesize their ideas and apply them to their situation. Give them plenty of time to discuss each question. Ask follow-up questions that might help them clarify their thinking.> Karon, ato nang nakita ang Kinamayo ug Cebuano nga mga Kahoy. Asa mang dapita nga magkapareha o magkadeperensya ning duha ka mga kahoy?

We have seen both the Kinamayo and Cebuano Tree. What are some of the similarities and differences in the two trees?

Asa mang kahoya ang mas lig-on ug mga gamot? Unsa may hinungdan niini?

Which tree has sturdier roots? What causes that?

Asang kahoya ang mas daghan ug bunga? Unsa may nakapahimo niini?

Which tree has more fruit? What causes that?

Pwede ba kining duha nga magdungan sa usa ka simbahan?

Can both trees exist at the same time in the same church?

Unsang mga kausaban/pagbag-o nga makatabang sa mga simbahan paghimo para makatabang sa mga tawo sa pagsabot sa mensahe sa Ginoo?

What changes <Looking back at the Venn diagram of Language Use in the Church they have just worked on> might be helpful for churches to make, in order to help people clearly understand God’s message?

Unsaon man sa mga simbahan pagsugod para mahitabo ning mga kausaban/pagbag-o?

How can churches begin to make these changes?

6.6 Appreciative Inquiry for Church leaders This pattern is for use with groups of pastors and church leaders to think about what they like about their church and what God is doing. This could be used with any group of churches but, for assessment of Bible translation need, this could be especially helpful to use when it is known that the

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people are highly bilingual and it is not clear whether the use of the L1 in the churches would make a significant contribution to communicate the gospel. If the group works through the Appreciative Inquiry and does not mention the importance of their language, this is an indication that they see the L2 as adequate for meeting their spiritual needs. Purpose 1 of Appreciative Inquiry: The use of Appreciative Inquiry would still serve the churches by allowing them to dream together and begin planning together towards a better future. The four D’s of Discover, Dream, Design, and Deliver/Destiny will, of course, not be the same letters in other languages. You may be able to come up with a catchy set of four words, but that is not necessary. The main thing is that you build trust, keep them focused on the positive, and describe each step clearly. Materials needed (consider educational background):

• Slips of paper enough for everybody (for the groups of two). • Slips of paper for drawing (6–10 in a group). • Broad markers.

Basic steps: Discover-?, Dream–pangandoy, Design-?, Deliver/Destiny-? Now that we have <summarize other

activities> we will begin to think about the way to move ahead and make plans for the next steps. This part of what we are doing has four steps.

<Ang una nga buhaton:> <Step 1: Discover the actual situation.> Maaayong buntag kanatong tanan. Nagpundok kita karon para sa paghisgothisgot bahin sa lihok sa Ginoo sa inyong taliwala ug bahin sa pag-unsa ug makalihok pinaagi sa inyong mga simbahan. Aron mahisgotan nato na’ ug maayo, ing ani ang atong himuon: magpundok ta sa tagtagurha ug unya isulti sa imong kagrupo ang mga panahon nga nindot ang inyong eksperyensiya bahin sa inyong simbahan o sa panahon nga nakita ninyo nga ang Ginoo nagapanlihok gayud ngadto sa mga Kamayo. Ok lang ba? Naa ba moy pangutana? <Usbon kung unsa ang ilang himuon kung kinahanglan.>

We are meeting today to think about the work of God in your midst and about how God is and can be working through your churches. To start, please get into pairs and share with each other about a time when you felt really good about your church or when you saw God really working in the Kamayos.

<Allow at least 10–15 minutes.> <Allow at least 10–15 minutes.> Nahuman na mo? Sakto lang sa’ na’ Karon, magpundok ta sa tag-unom ngadto sa tagnapulo para mapaambit usab sa uban ang mga maayong butang nga inyong nadiskubrehan o nahisgutan. Sa inyong grupo, ihulagway pinaagi sa pagdrawing ang matag maayong butang. Usa ka papel sa matag drawing/hulagway.

Now get into groups of 6 to 10 people to share with others the good things your pair has discovered or discussed. Draw a picture that describes each good thing. Use one piece of paper per picture.

<Allow at least 10–15 minutes.>

84

6.6 Appreciative Inquiry for Church leaders (continued): Magtuyok / maglingin kita sa usa, aron makita nato ang matag-usa kanato. Karon, ato nga tan-awon ang pinaka tema o ang inyong mga hunahuna nga inyong nakita sa isip usa ka grupo. Kang kinsang grupo ang mouna sa pagpakig-ambit niini? <paambita ang mataggrupo> Aduna bay mga hunahuna o tema nga magkapareho? Hain man ang mga dili magkapareho? Ali mo dire ug igrupo ang mga hulagway nga nagsimbulo sa magkaparehong hunahuna.<hatagi sila ug higayon nga nga maghisgothisgot ug igrupo ang mga hulagway <pasagdi sila nga magistoryahay, dasiga sila nga igrupo ang mga hulagway o idiya.>

Let’s form a big circle so we can all see each other. Now we will consider the main themes or ideas you have identified as a whole group. Which small group would like to share first? <Allow all groups to share.> Are any of the ideas or themes similar? Which are different? Group the pictures which describe similar ideas to each other. <Allow them to discuss, encourage them to organize the papers into groups.>

<Ang ika-duha natong buhaton.> Step 2: Dream about the future. <Ang ika-duha natong buhaton> Magpadayon kita. Karon, ang atong buhaton magdamgo kita bahin sa umaabot. Karon ang higayon sa pagdamgo nato bahin sa pag-unsa nga kining mga maayong butang mahitungod sa unsa ang gipanghimo sa Ginoo. Unsa ang gipangbuhat sa mga simbahan mahimo nga pwedeng paninduton pa.

Now is the time to dream about the good things God is doing and what the churches are doing can become even better!

Sa atong pagdamgo, mag pundok kita sa tag-upat hangtod sa tag-walo. Paghunahuna kun unsaon ning bisag asa niining mga maayong butang nga inyong guiingon mahimong usa ka mas maayo sa umaabot nga buwan o katuigan. Hisgute ang mahitungod sa tanan ninyong damgo alang sa inyong mga simbahan ug sa mga butang nga mahimong buhaton sa Ginoo. Isulat ang pinaka tima sa kada hunahuna, o di ba kaha idrawing ug usa ka hulagway nga maghulagway sa inyong pangandoy. Bisan pa ug ang mao nga damgo murag imposible, isulat kini o ihulagway ba kaha.

In groups of about 4 to 8, think about how any one of these good things you have already mentioned could become something even better in the months or years ahead. Talk about all the dreams you have for your churches and for what God might do. Write down the main point of each idea or draw a picture that describes your dreams. Even if a dream seems impossible, write it down or draw it.

<Allow at least 30 minutes.> <Allow at least 30 minutes.> Sakto lang sa’ na’ Magpondok na pod ta dire. Magporma tag lingin para magkakitaay na pod ta sa matag-usa. Gusto nato nga ang matag pundok/grupo mopaambit sa inyong mga damgo ngadto sa giusang daku nga grupo. Hain nga grupo gusto nga mupaambit ug una? Palihug ibutang sa [salug OR on a designated place] and mga hulagway nga inyong gihimo o mga damgo nga inyong gisulat.

Let’s form into a big circle so we can all see each other. We want each group to share your dreams with the whole group. Which group would like to share first?

<Paambita ang tanang grupo.> <Allow all groups to share.> Aduna bay magkaparehong damgo? Hain dire? Ali dire ug tabangi ko ninyo. Unsaon man ni sila sa pagrupo?

Are any of the dreams similar? How can they be grouped together?

<Pasagdi sila nga magistoryahay, dasiga sila nga igrupo ang mga papil.>

<Allow them to discuss; encourage them to organize the papers into groups.>

Sa inyong tan-aw, unsa nga rason nga ang mga pangandoy sa kada grupo magkasumpay sa kada usa?

How are the dreams in each group related to each other?

<Take a picture or note how they grouped their dreams before it will be regrouped.>

85

6.6 Appreciative Inquiry for Church leaders (continued): Ang uban niining mga damgo mahimong mas dali nga matinood. Pero ang uban magkinahanglan pa ug pipila ka mga bulan ug nagkinahanglan usab sa mas daghan nga tabang sa mga gikinahanglan kay naa sa inyoha karon. Ug ang uban pa gyud nga mga pangandoy magkinahanglan pag pipila ka tuig para matapos. Unsaon man ni ninyo pagpundok ning mga damguha sumala sa asa ang mas madali nga matapos, ikaduha, nagkinahanglan ug hataas nga panahon ug ikatulo, ang naa sa tunga-tunga? Ali mo dire tanan ug inyo kining ipondok.

Some of these dreams might be brought about very quickly. Other dreams may take several months and need more resources than you have right now. Still other dreams may take several years to accomplish. How can you group these dreams according to which ones could be brought about quickly, the ones that will take a long time, and the ones that are in between?

<Pasagdi sila nga maggrupo sa mga damgo. Kung magdisisyon sila nga kinahanglan lang nila duha ka pundok o gusto nila 4 ka grupo, ok lang.>

<Allow them to group the dreams. If they decide they only need two groups or that they need four groups, that is fine.>

Maka-ingon ba mo nga bisan asa aning mga pangandoy pinakaimportante sa inyo nga unahon paghuman o una nga kab-oton? Unsay naka himo niini nga importante?

Would you say that any of these dreams are especially important for you to begin to work on? What makes them important?

<Kung magsugod sila ug hisgut ug problema ug negatibo nga mga butang, aghata sila sa paghisgot kung unsay positibo o kaayuhan niini.>

<If they start discussing problems and negative things, encourage them to talk about what is positive or its benefits.>

<pasagdi sila nga maghisgot ug seguro maghulagway sa mga importante sa halain nga paagi.>

<Allow them to discuss and to perhaps indicate the important ones in some way.>

<Pagdesinyo kung unsaon ang kausaban mahitabo.> Step 3: <Design how change can happen.> Karon nga may mga panan-awon na kamo mahitungod sa umaabot, ang sunod nga lakang mao ang pagdesinyo ug plano aron matinoud ang maong panan-awon. Ang uban kaninyo seguro gusto motrabaho sa plano sa usa ka damgo ug ang uban seguro gusto nga motrabaho sa mga plano sa ubang damgo. Niining mao nga lakang nga inyong paggabuhaton, pwede ug bisan unsa kadaghan ang inyong paggrupo. Depende kini kung asa nga damgo ang gusto ninyo nga buhaton. Bisan duha lang mo kung kana’ gyud ang gusto ninyo, ok ra. Pero niining higayona nga nagpundok ta, posible nga kulangon ta ug oras sa pagtrabaho ning tanan nga mga pangandoy. Pwede mo magkita ug usab ug mahimo pa nga mangimbitar mo ug uban sa pagpulongpulong sa basig hain niining mga pangandoy sa mas halapad pa. Himuon lang nato kung unsa ang atong mahimo sa higayon nga naa kita karon. Asa sa mga pangandoy ang gusto ninyo nga sugdan sa paghisgothisgot karon? Ang matag-usa ka tawo makadisisyon asa nga pangandoy ang gusto niya nga himuon. <helpful: you can discuss in a place that you are comfortable]

Now that you have dreamed about the future, the next step is to begin to design a plan to make your dream happen. Some of you may want to work on the plans for one dream and some may want to work on the plans for another dream. For this step, your group can be any size. It depends on which dream you want to work on. But, during our time together, there will probably not be time to work on all these dreams. You can continue to meet and even invite others to meet with you to discuss any of these dreams further. Which dreams would you like to begin discussing a plan for now? Each person can decide which dream he or she wants to work on.

<Allow them to discuss the dreams to work on, and to form groups. This may take some time. Even a group of two can work well if they are passionate about discussing that dream.>

<Allow them to discuss the dreams to work on, and to form groups. This may take some time. Even a group of two can work well if they are passionate about discussing that dream.>

86

6.6 Appreciative Inquiry for Church leaders (continued): Sige, magpadayon ta sa sunod nga lakang. Sa inyong grupo karon paghunahuna ug mga idea, tawo, kalihukan, nga mga kinahanglan para matuman ang inyong mga pangandoy. Pananglitan: Unsang klase sa mga tawo ang pwede nga malambigit o kinahanglan nga moapil/ molihok aron matuman ang inyong pangandoy? Kini bang mga tawhana aduna nay koneksyon sa matag-usa? Kung wala pa, unsaon man nga masugdan ang koneksyon Unsa nga values nga gikinahanglan para kining pangandoy mahimo nga matuman? Unsa nga mga bag-ong butang ang mga katawhan nagkinahanglan nga sugdan buhaton para ni mahimong tinuod? [Suggestion. Please improve: Naa bay mga butang o kalihukan nga kinahanglan buhaton, bisan karon pa lang gyud ninyo na’ buhaton (or bisan karon pa lang gyud na’ buhaton) sa katawhan o sa Kamayo para matuman o makab-ot ang inyong damgo?] Ang atong tumong dire nga mahisgutan ang mga butang sa kinatibuk-an nga paagi, dili ang tag-usa nga mga plano detalyado kayo nga plano. Palihug isulat o ihulagway ninyo ang ang mga kinahanglan ningyong buhaton aron matuman ang inyong mga pangandoy.

In this step, think about the sorts of ideas, people, and activities that are necessary for the dream to begin to happen. For example: What other types of people could be involved or need to be involved? Are these people already relating to each other? If not, how can relationships be started? What values will be important for this dream to become reality? What new things will people need to begin to do for this to become a reality? The goal is to talk about things in a general way, not specific plans.

<Encourage them to write down the things that are needed or required to make their dreams come true. At this step, it may be appropriate to switch to another type of planning model, such as RBM or ZOTT, especially for dreams that require many inputs.>

<Ikaupat nga Lakang.> Step 4: Destiny. Karong higayuna, himuon nato ang katapusang lakang. Tawagon nato ni nga “Padulngan”: Karon, maghunahuna ta bahin sa mga tagsa-tagsang lakang nga kinahanglan sa pag-uswag sa atong mga pangandoy. Sa kada lakang, palihug isulat kung kinsa ang mahimong tagadumala sa maong lakang. Isulat usab ninyo kung kanus-a kaha ni pinakamaayo nga masugdan ug mahuman.

Now think about the specific steps that are needed to get you started moving toward your dream. For each step, think about who should be responsible, or in-charge, and a “target date” when it would best be done.

This has been a good start at thinking about how to begin making some of the changes you want. It is up to you to continue to move things ahead. You will need to continue working together, encouraging each other, and reminding each other about the steps. You have not yet begun making plans for all the changes you hoped to see. Any of you can decide to meet to begin making plans and taking action about those changes too.

87

Appendix 7. Kamayo places visited and tools used in each place T o o l s u s e d

Community group Church group Date

(May & Jun

2009)

Group

Pure/ Mixed Com

Near/ far

from road

% of Kamayo

as of 2000

Prov

Municipal

Barangay

MAP-

PING VD

BIL

VD

DOM

AI

VD

DOM C&E

AI

20 pm Com Pure Far N/A DO 1.1

Cateel Alegria, Sitio Lumao

n y n y n n n

20 am Com Mixed Far N/A DO 1.2

Cateel San Alfonso y n n y n n n

21 am Com Mixed Near N/A DO 2.1

Boston Poblacion n y n y n n N

21 pm Com Mixed Near N/A DO 2.1

Boston Poblacion y n n y n n n

22 am Com Pure Near 81% SdS 1.1

Lingig Poblacion, Purok 1b

y n n y n n n

23 am Com Mixed Near 49.70% SdS 2.1

Bislig Poblacion y n n y n n n

23 pm Com Pure Near 74.49% SdS 2.2

Bislig San Jose n n n y n n n

27 pm Com Mixed Near 61.73% SdS 3.1

Hinatuan Bigaan n y y norm

y n n n

27 pm Com Pure Near 92.84% average

SdS 3.2

Hinatuan Poblacion + 4 barangays

y n n y n n n

27 am Com Pure Far 91.77% SdS 4.1

Tagbina Malixi n y y norm

y n n n

29 am Com Mixed Near 21.17% SdS 4.2

Tagbina Quezon y n n y n n n

31 pm Com Mixed Near 45.60% SdS 5.1

Lianga Ganayon y n n y n n n

2 am Com Pure Near 97.52% SdS 5.2

Lianga Poblacion n y y norm

y n n n

4 pm Com Pure Far 69.50% SdS 6.1

Barobo Gamut y n n y n n n

4 am Com Pure Far 83.04% SdS 6.3

Barobo Unidad n y n y n n n

5 pm Com Pure Near 99% average

SdS 7.1

San Agustin

Poblacion & Oteiza

y n y fast y n n n

6 pm Com Pure Near 98.22% SdS 8.1

MarihatagPoblacion y n y fast y n n n

Totals 10 5 5 17

88

Appendix 7. Kamayo places visited and tools used in each place (continued): T o o l s u s e d

Community group Church group Date

(May & Jun

2009)

Group

Categ/ Site sam- pling

Near/ far

from road

% of Kamayo

as of 2000

Prov

Municipal

Barangay

MA

P-

PIN

G

VD

BIL

VD

DO

M

AI

VD

DO

M

C&

E

AI

21 pm Ch Mixed Near DO 2.1

Boston Poblacion n n n n y norm

n y no

record

22 pm Ch Mixed Near 81% SdS 1.1

Lingig Poblacion n n n n y norm

n y norm

23 pm Ch Mixed Near 49.70% SdS 2.1

Bislig Poblacion n n n n n y y norm

26 pm Ch Mixed Near 92.84% average

SdS 3.2

Hinatuan Poblacion zones 1, 2 , 3 Maharlika, & La Casa

n n n n n y y norm

29 pm Ch Mixed Near 21.17% SdS 4.2

Tagbina Quezon n n n n y norm

y n

2 pm Ch Prot only

Near 97.52% SdS 5.2

Lianga Poblacion n n n n y norm

n y norm

7 am Ch RC only

Near 97.52% SdS 5.2

Lianga Poblacion + n n n n n y y norm

4 pm Ch RC only

Far 69.50% SdS 6.1

Barobo Gamut n n n n n y y

3 am Ch Prot only

Near 26.66% SdS 6.2

Barobo Poblacion + n n n n y fast

n y

7 am Ch RC only

Near 26.66% SdS 6.2

Barobo Poblacion + n n n n y fast

n y fast

5 pm Ch Mixed Near 99% SdS 7.1

San Agustin

Poblacion & Oteisa

n n n n y fast

y y fast

6 pm Ch Mixed Near 98.22% SdS 8.1

Marihatag Poblacion n n n n y fast

y y fast

Totals 10 5 5 16 8 7 12 legend: green With picture

blue Without picture; With or without record

89

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X 2

X 2

X X

2 X

X X

XX

X1

11

11

33

3X

X X

XX

XX

XX

4X

X5

XB

islig

X

4 X

X X

X X

X X

X3

2X

10

69

710

XX

XX

X X

XX

XX

X5

8X

X8

Hin

atua

n X

3 2

2 X

2 X

X 1

11

11

11

1X

4X

XX

X4

X X

XX

XX

5X

XX

XX

Tagb

ina

X X

X 5

X X

X X

4 4

41

11

12

X3

3X

XX

X X

XX

XX

XX

XX

XX

XB

arob

o X

3 X

3 X

X X

X 1

11

11

22

22

2X

XX

XX

X X

XX

XX

XX

XX

XX

Lian

ga

4 X

X 3

X X

X X

1 1

11

22

22

X2

XX

XX

X X

XX

XX

5X

XX

XX

XS

an A

gust

in

X 3

X 3

3 X

X X

1 1

11

X2

22

X4

XX

XX

X X

XX

XX

65

XX

XX

XM

arih

atag

X

X X

X X

X X

X 1

11

1X

22

2X

3X

XX

XX

X X

XX

XX

XX

XX

XX

In th

e se

cond

step

, the

par

ticip

ants

pla

ced

num

bers

to sh

ow h

ow w

ell t

hey

unde

rsto

od e

ach

varie

ty. V

arie

ties w

ith a

circ

le a

roun

d th

em w

ere

give

n on

ly a

sing

le n

umbe

r. Th

e nu

mbe

r 1 sh

ows t

he h

ighe

st le

vel o

f com

preh

ensi

on, w

hile

larg

er n

umbe

rs sh

ow lo

wer

leve

ls o

f co

mpr

ehen

sion

. Bec

ause

eac

h gr

oup

had

a di

ffer

ent n

umbe

r of m

unic

ipal

ities

and

lang

uage

s writ

ten

dow

n, th

e hi

ghes

t num

ber i

n ea

ch ro

w

varie

s fro

m 3

up

to 1

0. F

or th

is ta

ble,

the

valu

e of

0, o

r 1, w

as a

lway

s sha

ded

pink

, the

val

ue o

f 2 w

as sh

aded

yel

low

, 3 w

as sh

aded

blu

e an

d so

on

. See

the

body

of t

he re

port

for t

he in

terp

reta

tion

of th

ese

resu

lts.

91

App

endi

x 8.

Ana

lysi

s res

ults

: Dia

lect

Map

ping

Too

l (co

ntin

ued)

: T

able

39.

Sum

mar

y da

ta fo

r D

iale

ct M

appi

ng T

ool (

leve

l of c

ompr

ehen

sion

)

L

an

gu

ag

es

an

d K

ina

ma

yo

-sp

ea

kin

g m

un

icip

ali

tie

s m

en

tio

ne

d d

uri

ng

th

e f

ac

ilit

ati

on

Mun

icip

ality

w

here

dia

lect

m

appi

ng w

as

done

BUTUANON

SURIGAONON

San Miguel

TANDAGANON

Kagwait

M.Tago

Cantilanon

Aras-asan

Marihatag

SanAgustin

Lianga

Barobo

Tagbina

Hinatuan

Bislig

Lingig

Boston

Cateel

Baganga

Caraga

Manay

Taragona

Mati

Banay-Banay

Lupon

San Isidro

Bita-ogan

Gov. Generoso

MANOBO

MANDAYA

CEBUANO

WARAY FILIPINO HILONGGO BUL-ANON

Cat

eel

X W

X

X X

X X

WW

XW

WX

WW

WV

V

W

W

WW

WW

WW

WX

XX

WX

XX

X

Bos

ton

X V

X

V

X X

X X

XX

VX

XX

VV

VV

V

V

V

VV

XV

XX

VX

XX

XX

XX

Ling

ig

X X

X X

X X

X X

XX

XX

XV

VV

VV

V

V

V

XX

XX

XX

XX

XW

XX

LX

Bis

lig

X V

X

X X

X X

XX

XV

VX

VV

WW

W

W

X W

XX

XX

XX

XX

WV

WX

XW

Hin

atua

n X

W

W

W

X W

X

XV

VV

VV

VV

VX

W

X X

XX

WX

XX

XX

XL

XX

XX

X

Tagb

ina

X X

X L

X X

X X

VV

VV

VV

VV

XW

W

X

XX

XX

XX

XX

XX

XX

XX

X

Bar

obo

X W

X

W

X X

X X

VV

VV

VV

VV

VV

X

X X

XX

XX

XX

XX

XX

XX

XX

Lian

ga

L X

X L

X X

X X

VV

VV

WW

WW

XW

X

X X

XX

XX

XX

XL2

XX

XX

XX

San

Agu

stin

X

V

X V

V

X

X X

VV

VV

XV

VV

XW

2X

X X

XX

XX

XX

XL

WX

XX

XX

Mar

ihat

ag

X X

X X

X X

X X

VV

VV

XV

VV

XW

X

X X

XX

XX

XX

XX

XX

XX

XX

In th

e th

ird st

ep, t

he p

artic

ipan

ts p

lace

d pl

astic

-col

ored

sym

bols

to sh

ow th

e le

vel o

f com

preh

ensi

on th

at p

eopl

e in

thei

r mun

icip

ality

hav

e of

th

e ot

her l

angu

ages

or t

he o

ther

var

ietie

s of K

inam

ayo.

The

y w

ere

to in

dica

te th

at th

ey u

nder

stoo

d th

em v

ery

wel

l, w

ell,

a lit

tle, o

r not

at a

ll. V

in

pin

k sy

mbo

lizes

the

varie

ties t

hat t

hey

said

they

und

erst

ood

very

wel

l. W

in y

ello

w sy

mbo

lizes

the

varie

ties t

hat t

he sa

id th

ey u

nder

stoo

d w

ell.

L in

blu

e sy

mbo

lizes

the

varie

ties t

hat t

hey

said

they

und

erst

ood

only

a li

ttle.

The

two

gree

n bo

xes r

epre

sent

gro

ups t

hat i

ndic

ated

that

th

at v

arie

ty w

as u

nder

stoo

d le

ss w

ell t

han

othe

r var

ietie

s with

the

sam

e le

tter.

See

the

body

of t

he re

port

for t

he in

terp

reta

tion

of th

ese

resu

lts.

92

App

endi

x 8.

Ana

lysi

s res

ults

: Dia

lect

Map

ping

Too

l (co

ntin

ued)

: T

able

40.

Sum

mar

y da

ta fo

r D

iale

ct M

appi

ng T

ool (

spea

k ou

r ow

n va

riet

y to

them

)

L

an

gu

ag

es

an

d K

ina

ma

yo

-sp

ea

kin

g m

un

icip

ali

tie

s m

en

tio

ne

d d

uri

ng

th

e f

ac

ilit

ati

on

Mun

icip

ality

w

here

dia

lect

m

appi

ng w

as

done

BUTUANON

SURIGAONON

San Miguel

TANDAGANON

Kagwait

M.Tago

Cantilanon

Aras-asan

Marihatag

SanAgustin

Lianga

Barobo

Tagbina

Hinatuan

Bislig

Lingig

Boston

Cateel

Baganga

Caraga

Manay

Taragona

Mati

Banay-Banay

Lupon

San Isidro

Bita-ogan

Gov. Generoso

MANOBO

MANDAYA

CEBUANO

WARAY FILIPINO HILONGGO BUL-ANON

Cat

eel

X y

X X

X X

X y

y X

y y

Xy

y y

y y

y y

y y

yy

y y

y X

XX

y X

XX

X

Bos

ton

X y

X y?

X

X X

XX

Xy?

XX

Xy

y y

y y

y? y

?y?

y?X

y?X

Xy?

XX

XX

XX

X

Ling

ig

X y

X y

X X

y X

XX

XX

Xy

y y

y y

y y

y X

XX

XX

XX

XX

XX

XX

X

Bis

lig

X y

X X

X X

X X

XX

y y

Xy

y y

y y

X X

XX

XX

XX

XX

Xn

y n

XX

n

Hin

atua

n X

y y

y X

y X

Xy

y y

yy

yy

y X

y X

X X

Xy

XX

XX

XX

yX

XX

XX

Tagb

ina

X X

X y

X X

X X

y y

y y

yy

y y

Xy

y X

XX

XX

XX

XX

XX

XX

XX

X

Bar

obo

X y

X y

X X

X X

y y

y y

yy

y y

y y

X X

XX

XX

XX

XX

XX

XX

XX

X

Lian

ga

y X

X y

X X

X X

y y

y y

yy

y y

Xy

X X

XX

XX

XX

XX

yX

XX

XX

X

San

Agu

stin

X

y X

y y

X X

Xy

y y

yX

yy

y X

y X

X X

XX

XX

XX

Xy

yX

XX

XX

Mar

ihat

ag

X X

X X

X X

X X

y y

y y

Xn

nn

Xn

X X

XX

XX

XX

XX

nn

XX

XX

X In

the

four

th st

ep, t

he p

artic

ipan

ts w

ere

to b

e as

ked

to p

lace

a c

olor

ed m

arke

r on

each

of t

he v

arie

ties w

hich

they

wou

ld sp

eak

to p

eopl

e us

ing

thei

r ow

n sp

oken

var

iety

. Bec

ause

this

que

stio

n w

as n

ot a

sked

the

sam

e w

ay in

eac

h lo

catio

n, th

e da

ta fr

om th

is st

ep is

not

repo

rted

on in

the

repo

rt.

93

App

endi

x 8.

Ana

lysi

s res

ults

: Dia

lect

Map

ping

Too

l (co

ntin

ued)

: T

able

41.

Sum

mar

y da

ta fo

r D

iale

ct M

appi

ng T

ool (

vari

etie

s whi

ch c

an b

e gr

oupe

d to

geth

er)

L

an

gu

ag

es

an

d K

ina

ma

yo

-sp

ea

kin

g m

un

icip

ali

tie

s m

en

tio

ne

d d

uri

ng

th

e f

ac

ilit

ati

on

Mun

icip

ality

w

here

dia

lect

m

appi

ng w

as

done

BUTUANON SURIGAONON San Miguel TANDAGANON Kagwait M.Tago Cantilanon Aras-asan Marihatag SanAgustin Lianga Barobo Tagbina

Hinatuan

Bislig Lingig Boston Cateel Baganga

Caraga

Manay

Taragona

Mati

Banay-Banay

Lupon

San Isidro Bita-ogan

Gov. Generoso

MANOBO MANDAYA CEBUANO WARAY FILIPINO HILONGGO BUL-ANON

Cat

eel

X n

X X

X X

X n

nX

ny

Xy

yy

yy

yy

yy

y y

yy

yX

Xy

hX

hX

X

Bos

ton

X y

X y

X X

X X

XX

yX

XX

yy

yy

yy

yy

y X

yX

Xy

XX

XX

XX

X

Ling

ig

X y

X y

X X

y X

XX

XX

Xy

yy

yy

yy

yX

X X

XX

XX

XX

yX

Xn

X

Bis

lig

X y

X X

X X

X X

XX

yy

Xy

yy

yy

yX

XX

X X

XX

XX

Xn

nn

XX

n

Hin

atua

n X

n y1

y1 X

y1 X

X y

2y2y

2y2y

2y2

y2y2

Xy3

XX

X

X

y3 X

X X

XX

Xn

XX

XX

X

Tagb

ina

X X

X n

X X

X X

yy

yy

yy

yy

Xy

yX

XX

X X

XX

XX

XX

XX

XX

X

Bar

obo

X y

X y

X X

X X

yy

yy

yy

yy

yy

XX

XX

X X

XX

XX

XX

XX

XX

X

Lian

ga

n X

X n

X X

X X

yy

yy

yy

yy

Xy

XX

XX

X X

XX

XX

nX

XX

XX

X

San

Agu

stin

X

y X

y y

X X

X y

yy

yX

yy

yX

yX

XX

X X

XX

XX

Xn

yX

XX

XX

Mar

ihat

ag

X X

X X

X X

X X

yy

yy

Xy

yy

Xy

XX

XX

X X

XX

XX

nn

XX

XX

X In

the

fifth

step

, the

par

ticip

ants

wer

e as

ked

to p

lace

a lo

ng ro

pe a

roun

d al

l of t

he v

arie

ties t

hat t

hey

thou

ght w

ould

be

able

to u

se th

e sa

me

writ

ten

stan

dard

. The

pur

ple

cells

labe

led

y ar

e th

e on

es w

hich

wer

e in

clud

ed in

side

the

rope

. The

yel

low

cel

ls la

belle

d n

are

the

ones

that

wer

e ou

tsid

e th

e ro

pe. T

he g

roup

in H

inat

uan

said

that

they

felt

that

thre

e se

para

te w

ritte

n st

anda

rds w

ere

need

ed. T

hese

are

labe

led

y1, y

2, a

nd y

3.

See

the

body

of t

he re

port

for t

he in

terp

reta

tion

of th

ese

resu

lts.

94

App

endi

x 8.

Ana

lysi

s res

ults

: Dia

lect

Map

ping

Too

l (co

ntin

ued)

: T

able

42.

Sum

mar

y da

ta fo

r D

iale

ct M

appi

ng T

ool (

choi

ces f

or w

ritt

en st

anda

rd)

L

an

gu

ag

es

an

d K

ina

ma

yo

-sp

ea

kin

g m

un

icip

ali

tie

s m

en

tio

ne

d d

uri

ng

th

e f

ac

ilit

ati

on

Mun

icip

ality

w

here

dia

lect

m

appi

ng w

as

done

BUTUANON SURIGAONON San Miguel TANDAGANON Kagwait M.Tago Cantilanon Aras-asan Marihatag SanAgustin Lianga Barobo Tagbina

Hinatuan

Bislig Lingig Boston Cateel Baganga

Caraga

Manay

Taragona

Mati

Banay-Banay

Lupon

San Isidro Bita-ogan

Gov. Generoso

MANOBO MANDAYA CEBUANO WARAY FILIPINO HILONGGO BUL-ANON

Cat

eel

X C

X X

X X

X C

CX

CC

XC

CC

AA

BB

BB

B B

BB

BX

XX

XX

XX

X

Bos

ton

X X

X X

X X

X X

XX

XX

XX

XX

AB

CC

?C?C

? C?

XC

?X

XC

?X

XX

XX

XX

Ling

ig

X C

X C

X X

C X

XX

XX

XB

BA

AA

DD

DX

X X

XX

XX

XX

XX

XX

X

Bis

lig

X B

X X

X X

X X

XX

BB

XB?

CX

XX

XX

XX

X X

XX

XX

XX

AX

XX

X

Hin

atua

n X

C B

B X

B X

X A

AA

AA

AA

AX

DX

XX

X D

XX

XX

XX

XX

XX

XX

Tagb

ina

X X

X C

X X

X X

AA

AA

AA

AA

XB

BX

XX

X X

XX

XX

XX

XX

XX

X

Bar

obo

X C

X C

X X

X X

AA

AA

AB

BB

BB

XX

XX

X X

XX

XX

XX

XX

XX

X

Lian

ga

C X

X B

X X

X X

AA

AA

AA

AA

XA

XX

XX

X X

XX

XX

DX

XX

XX

X

San

Agu

stin

X

C X

C C

X X

X A

AA

AX

BB

BX

DX

XX

X X

XX

XX

XX

XX

XX

XX

Mar

ihat

ag

X X

X X

X X

X X

AA

AA

XB

BB

XC

XX

XX

X X

XX

XX

DX

XX

XX

X In

the

sixt

h st

ep, t

he p

artic

ipan

ts w

ere

aske

d to

sele

ct th

e va

riety

that

they

thou

ght w

ould

be

the

best

one

to b

e us

ed a

s the

bas

is fo

r writ

ing

Kin

amay

o so

that

spea

kers

of a

ll th

e va

rietie

s tha

t the

y ci

rcle

d in

the

fifth

step

wou

ld u

nder

stan

d w

hat w

as w

ritte

n. T

hey

wer

e al

so a

sked

to

choo

se th

eir s

econ

d an

d th

ird c

hoic

es fo

r the

stan

dard

. The

y pl

aced

lette

r A o

n th

e fir

st c

hoic

e, B

on

the

seco

nd c

hoic

e, a

nd C

on

the

third

ch

oice

. A fe

w o

f the

gro

ups a

lso

put a

four

th c

hoic

e as

D. V

arie

ties m

arke

d w

ith a

que

stio

n m

ark

wer

e on

es fo

r whi

ch it

was

not

cle

ar w

hen

look

ing

at th

e ph

oto

whe

ther

the

sele

ctio

n re

ferr

ed to

a si

ngle

var

iety

or a

ll of

the

varie

ties e

nclo

sed

in a

smal

ler c

ircle

from

step

1. S

ee th

e bo

dy o

f the

repo

rt fo

r the

inte

rpre

tatio

n of

thes

e re

sults

.

95

Appendix 9. Related data (not referenced in the text of this report). Administrative Divisions of the Philippines. Retrieved September 7, 2007 from

http://en.wikipedia.org/wiki/Administrative_divisions_of_the_Philippines

Annen, D. 2003. Our most enjoyable vacation in the Philippines. OMF. Unpublished manuscript.

Barobo Municipality. 2002. Socio-Eco Profile: Municipality of Barobo. Unpublished manuscript.

Blair, F. 1990. Survey on a Shoestring, A manual for small-scale language surveys. Dallas, Texas: Summer Institute of Linguistics International.

Caraga. (n.d.). Retrieved September 11, 2007 from http://en.wikipedia.org/wiki/Caraga

Dawson, F. 2000. Survey report. Summer Institute of Linguistics. Unpublished manuscript.

Hasselbring, S. 2008. Participatory methods for language programs. Unpublished paper.

Kinamayo Language. Retrieved July 16, 2007 from http://en.wikipedia.org/wiki/Bislig_City

Lianga Municipality. 2007. Municipal profile. Unpublished manuscript.

Lynip, S. 2005a. Agenda item for January 2005 SIL Academic Affairs Committee Meetings. Unpublished manuscript.

Lynip, S. 2005b. Kamayo. Unpublished manuscript.

National Statistics Office (NSO). 2000. Press release. Retrieved 11 July 2007 from http://www.census.gov.ph/data/pressrelease/2002/pr0227tx.html

Stevens, M. 2002. Kamayo-People Profile Summary/People Group Description. Unpublished People Profile by Southern Baptist Missions.

96

References Blair, E. and J. Robertson, eds. 1978. The Philippine Islands 149–1898. Mandaluyong, Rizal: Cachos

Hermanos, Inc.

Burton, S. L. 2003. “A case study of lexical borrowing between language families in the southern Philippines.” Philippine Journal of Linguistics 34(1): 29–67.

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