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CNU Journal of Higher Education,

Volume 8 (2014), p 1-14

Multilingualism: An Ethnographic Study on Maranao School Children

in Sorsogon City, Philippines
Michael John Aytona Jamora
Sorsogon State College, Sorsogon City, Philippines, 4700

Date Submitted: September 16, 2014 Originality: 94%

Date Revised: December 11, 2014 Plagiarism Detection: Passed

ABSTRACT
This sociolinguistic study was conducted to identify the speech varieties learned and
used by Maranao school children in their homes, community, school and the madrasah;
describe the various contexts they use these languages; identify and describe the language
teaching method/s used by their teachers and linguistic behavior and situation connected to
their language learning, specifically code-switching and diglossia. As the initial part of a
longitudinal social research, the researcher conducted immersion before the actual study.
Ethnographic methods were used: participant observation on the children/subjects and
unstructured interview on their teachers (informants). The study yielded these results: 1.
Maranao is the first language of children born and raised in Sorsogon City. Their parents and
relatives, mostly migrants from Lanao del Sur, use it exclusively among each other and also
taught it to their children. 2. They also learn Sorsoganon as L2 when they interact with non-
Maranao children who speak this dialect common in the dominant community. 3. Filipino and
English are learned in the school as media of instruction, using the Sorsoganon mother tongue
only as an auxiliary language. 4. Arabic language and writing system which have religious
significance among all Muslims, are taught in the madrasah. Arabic script is used as an
alternative to the English alphabet when writing in Maranao or even Filipino. 5. Code-
switching/-mixing often occur when the subjects combine any of these speech varieties in their
utterances. 6. Both the learners and their teachers share the impression that Filipino, English
and Arabic (official languages) have higher prestige than Maranao and Sorsoganon
(vernaculars).
Keywords: Multilingualism, Language Learning and Teaching, Diglossia, Code-
switching, Maranao Language and Culture

INTRODUCTION

Background of the Study earn their modest livelihood through small

The Muslim community in businesses, usually in sidewalks and small
Sorsogon City has existed for more than 20 shops in the downtown section of the city.
years, established in the late 1980s when
several families migrated from Mindanao Relevant to this study, it can be
and settled in Purok 5 (Barangay Road) of observed that they speak their native
Barangay Balogo – East District. Almost all Maranao among themselves and use
of these original migrants are from the Filipino to converse with others (non-
Maranao ethnic group of Lanao del Sur, Maranao), usually in transacting business.
and interestingly, many are from the Their children, however, who are mostly
municipality of Malabang, including the born here, not only learned Filipino and
main informants of this study. Later, a few English in the schools but also the local
Tausug and some balik-Islam (Muslim dialect, Central Sorsoganon.
converts) joined them in this enclave. They
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CNU Journal of Higher Education, Volume 8 (2014)

These vernaculars–Central their children are born and raised in

Sorsoganon and Maranao – are mutually Sorsogon. Through the support of DepEd,
unintelligible, which means that they have also established madaris in each
interlocutors using them do not understand of these three LGUs.
each other. They also belong to different
subgroupings – the first belonging to Meso- Objectives
Philippine languages, the other Southern To understand how children with an
Philippine (see McFarland 1994). Although indigenous cultural orientation learn and
their syntax may be related, both being use several speech varieties in different
Philippine languages, their vocabularies are social contexts is the main concern of the
entirely different from each other. In 2000, research. Since this is the first ethnographic
the NSO Census of Housing and Population study and immersion conducted in the
lists Maranao as one of the most widely Maranao community of this city, to set a
spoken languages in the ARMM – used in precedence in this kind of research, is
85,710 households in the region and a total another goal.
of 150,151 households nationwide. A very
The following are the specific
small proportion from these figures are the
objectives of this study:
Maranao residing in this city, clearly
belonging to a minority of its population. 1. To identify the language varieties
acquired/learned and used by Maranao
When DepEd Order No. 51, s. 2004, school children in their community as
prescribing the Standard Curriculum for well as in their regular classes and the
Elementary Public Schools and Private madrasah;
Madaris was issued, the madrasah became 2. To describe the various
a component of the Philippine education contexts/situations these learners use
system. All madaris in the country were these specific language varieties in the
required to adopt and implement a standard school as well as in their community;
curriculum to be recognized and accredited 3. To identify and describe language
by the government. In the public schools, teaching methods used by the asatidz in
the enriched curriculum offers instruction in the madrasah; and
Arabic language and Islamic values for 4. To identify and describe linguistic
Muslim learners in areas where there is a behavior (a) and situation (b) present in
Muslim population and related to the language
(http://depedaliveprogram.weebly.com/in acquisition/learning process of these
dex.html). The DepEd ALIVE Madrasah in children.
Balogo Elementary School which conducts a. Code-switching/mixing (code
its classes every Saturday is one of the alternation)
settings observed in this study. b. Diglossia/Polyglossia

At present, there are around 700- Significance of the Study

800 Muslim residents in the entire province, This study – the first part of a series
and they have small communities in Bulan of longitudinal sociocultural research on the
and Matnog, in addition to that in the city. Maranao in Sorsogon City – will hopefully
Although all of the older generations are benefit both the Christian Sorsoganon and
born in Mindanao, most of the Muslim Maranao through mutual
awareness, understanding
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Jamora: Multilingualism: An Ethnographic Study on Maranao

and an eventual acceptance and respect for 5. (Hammersley, 1994, cited in Simpson,
each other’s culture and religion in a 2011, p. 517).
harmonious livelihood and coexistence in 6. Mother Tongue is the language(s) in
this city and the province. Knowledge and which one grew up as a child, one’s first
understanding are always the only language (Davies and Elder, 2004, p.
alternative to the distrust and violence 439).
brought by ignorance. 7. Multilingualism is the ability to use three
or more languages, either separately or
Understanding how these children in various degrees of code-mixing
acquire, learn and use several languages in (McArthur, 1992).
the contexts described in this study will also 8. Madrasah is the Arabic word for
contribute valuable insights to the “school.” It is a place for learning Islamic
educational process, especially in the use of values and the Arabic language. Plural is
the mother tongue or vernacular languages madaris (SEAMEO INNOTECH, 2007).
for instruction. This in turn will reinforce the 9. Ustadz (pl. asatidz) is the Arabic word for
MTB MLE component of the K+12 “teacher.”
curriculum. 10. Vernacular(language) is an indigenous
or native language or its variety (dialect)
Definition of Terms
The following terms and key Related Literature
concepts are vital in the understanding of The Handbook of Applied Linguistics
this study and therefore provided with (2004) which was edited by Alan Davies and
definitions: Catherine Elder contains chapters that were
1. Bilingualism is the ability to speak two (or written by individual contributors. The most
more) languages with native or near relevant to the research are Chapter 17 “The
native proficiency, either by an individual Native Speaker in Applied Linguistics” by
speaker (individual bilingualism) or Allan Davies, James Dean Brown’s Chapter
within a society (societal bilingualism) 19 “Research Methods for Applied
(Fromkin, 2011). Linguistics: Scope, Characteristics, and
2. Code-switching/code-mixing is the Standards”, and Chapter 28, which is
movement back and forth between two Heather Lotherington’s “Bilingual
languages or dialects within the same Education”. Definitions and discussions of
sentence or discourse (Fromkin, 2011). key concepts from this resource are
3. Diglossia/Polyglossiais a term in included in various sections of this paper to
sociolinguistics for the use of two or reinforce the claims asserted.
more varieties of language for different
purposes in the same community The Routledge Handbook of Applied
(McArthur, 1992). Linguistics (2011) edited by James Simpson
4. Ethnography is social research gathering complements the reference by Davies and
empirical data from real world contexts, Elder (2004) with additional definitions,
often focusing on relatively small-scale descriptions and illustrations of the
social groups, via a range of unstructured concepts linked to this study. Similar to the
methods including participant latter, the chapters of this volume are also
observation by various contributors. Of utmost
importance are Chapter 36 “Linguistic
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CNU Journal of Higher Education, Volume 8 (2014)

Ethnography” by Janet Maybin and Karin Related Studies

Tusting and Chapter 39 “Multilingualism” Readings in Philippine
byJasone Cenoz and Durk Gorter. Sociolinguistics (2nd edition, 1996) edited by
Ma. Lourdes S. Bautista contains several
The Oxford Companion to the articles that provided significant insights
English Language (1992) features and support in the conduct of this study.
information about English and literature
organized in an encyclopedic format. These Foremost of these was John
were contributed by various experts in Stephen Quakenbush’s “Conclusion of
linguistics and the literary arts and edited by language use and proficiency in a
Tom McArthur. Several entries in the multilingual setting: A sociolinguistic survey
definition section of this study as well as of Agutaynen speakers in Palawan,
supporting details to the discussion are Philippines (1989)”. This study has related
derived from this reference. subjects (indigenous minority groups) and
used similar methods (ethnography,
Another important reference to this participant observation, and interview) as
study is Approaches and Methods in the present inquiry. More importantly, it
Language Teaching (2nd edition, 2001) by also focused on multilingualism and
Jack C. Richards and Theodore S. Rodgers, diglossia/polyglossia. The latter contained
which guided the researcher in accurately definitions and descriptions of this linguistic
identifying the LT approaches and methods phenomenon by Fergusson (1959), Fishman
used by the asatidz in delivering their (1970), Fasold (1984), and Platt (1977), all
lessons in the madrasah as well as what he except the first are applicable to the
was applying on himself in the process of observed situation in the present
learning Maranao and Arabic. These are the investigation.
Grammar-Translation method and the
Natural Approach (Terrel and Krashen). “Subgrouping and number of the
Philippine languages or How many
Maranao Dialog and Drills (2009) by Philippine languages are there?” by Curtis D.
Almahdi G. Alonto, Abdullah B. Adam, and R. McFarland (1994) provides a list of possible
David Zorc, and which was edited by Jason subgrouping of speech varieties in the
Lobel contains conversations organized in country. In the 7 major subgroupings and
various situations/topics and features an their constituents, Central Sorsoganon
English translation. Sample words and which is related to Masbateño is classified as
statements were copied and used by the III Meso-Philippine Languages – D Central
researcher in two ways: first, as a reference Philippines – 3 North Bisayan –b Central
to become personally acquainted and Bisayan. While Maranao is IV Southern
eventually learn the Maranao language, and Philippine Languages – B Danao. This clearly
secondly, as prompts for the learners to shows that these linguistic varieties are
respond to. He also elicited their meanings distinct and not related to each other, thus
from the informants and compared these to “mutually unintelligible codes” (p. 110).
those in the book, and discovered that some
of the translations are not accurate. In another article by McFarland
(1980), “Introduction to A linguistic atlas of
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Jamora: Multilingualism: An Ethnographic Study on Maranao

the Philippines”, mutual intelligibility ALIVE. Included in this article are discussions
(Bloomfield, 1926), dialect boundaries and of articles 14 and 17 of 1994 UNCHR Draft
linguistic convergence are described and Declaration on the Rights of Indigenous
illustrated. These concepts are essential in peoples and UNESCO principles that support
defining and explaining the multilingual mother tongue, multilingual and inter-
context of the present study, especially the cultural education.
sociolinguistic interaction of the subjects
within the larger Sorsogon community. Last yet very relevant to this
research is “The Sociolinguistic Variables in
Linguistics and Language Education Cross-Cultural Communication” by Emy M.
in the Philippines and Beyond: A Festschrift Pascasio, which describes sociolinguistic
in Honor of Ma. Lourdes S. Bautista (2005), variables and illustrates how they affect
edited by Danilo T. Dayag and J S communication across cultures. Among
Quakenbush, is another compilation of these, domain, topics, communicative
research articles of which three were vital to functions, attitudes and values, and non-
the conduct of the present study. verbal communication are most relevant
thus included in the discussion of this study.
The first, “Bilingual Code-Switching These variables are most evident in the
as a Resource for Learning and Teaching: observed communal and linguistic
Alternative Reflections on the Language and interactions among Sorsoganons and
Education Issue in the Philippines,” Allan B.I. Maranao in the city, thus included in this
Bernardo discussed the role of bilingualism investigation.
in the educational process and especially
the language behaviors of translation and Policy Research on Access to Quality
code-switching which were both observed Basic Education for Muslim Learners (May
in this study. He also argued that code- 2007) is a study prepared by SEAMEO
switching performs an important role in INNOTECH. Its sections on access barriers to
language and education particularly in the basic education by Muslim learners,
multilingual context of the Philippines. He specifically on poverty, cultural issues and
also added that it is a legitimate and potent biases, and additional issues/challenges
resource in the teaching-learning process. such as the language of instruction, are
associated and included to the present
In “First Language Education: inquiry. These conditions reported by the
Quality Education for All”, Catherine Young former exists and are observed in the setting
examined the role of first language of the latter, and have significant influence
education in providing appropriate and on the learning of the pupils.
effective education to achieve the goals of
Education for All and suggested measures in METHODOLOGY
which an L1 education component can be
adopted and implemented within the The qualitative - sociolinguistic
formal educational system of multilingual research design is most applicable since this
societies such as the Philippines. This has study is based in a community and focuses
been implemented in the MTB-MLE of the on the speech features of its members. This
K+12 curriculum as well as in the DepEd is also longitudinal – still
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CNU Journal of Higher Education, Volume 8 (2014)

ongoing for 10 months now and designed to interactions have been documented in
continue for another 2-4 years – and journals and photographs.
collaborative with the stakeholders-subjects
of the study, thus the status of the However, since the researcher has
researcher is equal to that of theirs. virtually no knowledge of Maranao and
Arabic, he also applies elicitation techniques
The most suitable method for this – in particular, semi-structured oral
study is ethnography – especially participant interviewand production tasks. Since this
observation – because it is necessary to study did not require a large number of
investigate the language use of the subjects informants with varying backgrounds,
in the community and to provide interviews were preferable and very
interpretations in-context with the linguistic effective in eliciting the data required. It
phenomena observed. It is subjective features both flexibility in format and topic;
because it relies on the contextual at the same time, the researcher can control
perceptions of a phenomenon of both the the direction and progress of the
researcher and the subjects. It must also be interaction. It produces rich information
noted that the researcher initially assumes about social relationships and phenomena
an etic perspective (outsider); however, as as well as gives access on these in a
the study proceeds his view gradually shifts profound way (Dowsett, cited in Nunan
to emic/insider (Davies and Elder 2004, p. 1992).
486; Simpson 2011, p. 517). Objectivity can
be maintained by focusing on the problem It is a characteristic of this approach
at hand – that is, the cultural meanings that data gathering precedes the
revealed by the linguistic usage of the formulation of any hypotheses and it also
subjects under study (Watson-Gegeo and focuses on descriptive investigation and
Ulichny, cited in Nunan 1992). analysis (LeCompte and Goetz, as cited in
Nunan 1992). In the present study, data that
Furthermore, it is also necessary to are obtained through observation and
investigate the concerns of this study in the interview are presented first before any
natural context in which it occurs. In this hypotheses and findings were formed and
manner, it is possible to yield reliable discussed: reflectivity and intuition is
information on the actual language use of crucial.
the learners in authentic situations and
settings uninfluenced by external factors Sampling is opportunistic and
that may alter the outcome of the research. purposive. The primary/key informants of
The researcher has to be personally involved this study are six asatidz (2 male and 4
in the processes he is observing, with females), all Maranao migrants and
minimal intervention as is possible. And this proficient in Arabic. The subjects are
requires time, acceptance, carefully Maranao children who are mostly born and
negotiated access and tact. In this case, it is raised here and have frequent interaction
also open-ended and unstructured with native Sorsoganons. Balik-Islam
(Wellington & Szczerbinski 2007, pp. 80- (converts) pupils are excluded from this
81).Observations and study, since more often than not they do not
know Maranao.
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Jamora: Multilingualism: An Ethnographic Study on Maranao

It is also important to note that in respond well to Sorsoganon and Filipino.

order “to understand the experiences of an There are parents, however, who also
individual or a community from a first- teach Tagalog to their children as well as
person perspective” (Wellington & their native tongue.
Szczerbinski 2007, p. 20), the primary data 2. Sorsoganon is acquired/learned by the
gathering instrument must be the learners when they begin to venture out
researcher himself, who has to undergo of their homes and community, and
social immersion in the community of the come into contact with other children
subjects to be accepted and learn their who speak this language variety
culture and language. It must be noted that commonly used in the community of this
in order for ethnographic techniques – study. This most often happen in the
especially participative observation – to schools where they attend basic
yield significant data, the researcher must education.
be socially embedded in the community for 3. Filipino and English are learned in the
a period of time (thus the term immersion) school context in the beginning of formal
and be recognized before he gains the trust education. Regular classes before the
and confidence of its members and proceed implementation of the MTB-MLE
with his study. component of the K+12 curriculum use
these two as primary media/languages of
RESULTS instruction in all subjects, using the
mother tongue only as an auxiliary
The results identified by this study are language in the class room. In this latter
summarized as follows: case, it is often Central Sorsoganon.
1. Maranao is the first language (L1) of the 4. The Arabic language and writing system
pupils-subjects who are born and raised are introduced and taught in the
in Sorsogon City. Their parents and madrasah, a common feature in the life
relatives, who are mostly from Lanao and of young Muslim learners in Mindanao
have migrated to this city, use this and other countries with substantial
language exclusively among each other Muslim population. The setting of this
and taught it also to their children at study was established in 2008 as part of
home and in their community. This is the ALIVE (Arabic Language and Islamic
evident when the researcher observed Values Education) program of the
kindergarten pupils who speak in this Department of Education.
language and do not

Table 1.Language Varieties used by the Maranao school children

Language Variety Status Learning Domain Learning Agent/s Functions
Intra-ethnic
Home, Muslim Parents, relatives, communication such as
Maranao Mother Tongue/L1
community (minority) neighbors casual conversations
with fellow Maranao
Sorsoganon
Sorsogon community Communication with
Sorsoganon Local Vernacular/L2 classmates and
(dominant) Sorsoganon classmates
neighbors
Medium of Academic, inter-ethnic
Teachers, parents,
Filipino Instruction/National lingua School, Media communication in
media
franca Sorsogon community
Teachers, Media
Medium of Instruction/official (television, radio,
English School, Media Academic
international language
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CNU Journal of Higher Education, Volume 8 (2014)

internet)
Arabic Language of Religion Masjid, Madrasah Asatidz, imam Religion

DISCUSSION An important development

Immersion in the Muslim community happened recently: both the asatidz and the
Permission from the asatidz to moritz always address me formally as “sir”.
conduct this study was as important as that However, I noticed that by the seventh
from the DepEd superintendent and the month of my immersion with them this was
ALIVE supervisor. Thus, the former was first replaced by “ustadz”, a sign perhaps means
secured (verbally) and was only followed by my official recognition in their community.
the latter (formal, written). The presence of Of equal importance, their fathers and older
Ustadz Muhammad Callos (a balik-Islam male relatives now acknowledge me as
from Prieto Diaz) among the Maranao “brother” during my visits to the
teachers was a vital factor for the community, at school and even when I met
researchers acceptance: as his former BEEd them downtown. Some of them accorded
student, he facilitated the introductions and me their traditional handshake and also
also provided background information generally replied to the Muslim greeting,
about the researcher's which obviously was asalaam alaykum. The females, who were
very favourable. naturally aloof, now also responded to
In the classroom, the researcher's queries and greetings.
presence was initially received with
suspicion by the subjects even though their The Asatidz, the Moritz and the Muslim
ustadz introduced him and told them his Community
purpose. A boy from Grade 3 (now 4), The asatidz are proficient in and
Arham, noticed him and directly asked if he often use Maranao, Tagalog and Arabic; use
were a Muslim. The researcher said no and of and proficiency in the English language is
Arham replied that he thought he was. As limited however. For example, Ustadza
weeks passed, the subjects became more Rogaya (Gr. II) discusses her lessons in
familiar of him and became more open to Maranao most of the time and is not very
verbal interactions. proficient in Tagalog and English, but
Beside routine meetings, obviously competent in Arabic especially its
community activities and conversations written form.Among these teachers, Ustadz
with the imams, a free one-month English Mahmod delivers most of his lessons in
grammar review attended by the informants Filipino; although he can smoothly shift to
last April contributed to the immersion. Maranao when he speaks casually with his
Since the researcher refused any payment, pupils and their parents. As one of the
they shared food instead and had an imams of the community, he also delivers
exchange of gifts afterwards. A hard-bound his sermons in Filipino and Maranao.
copy of the Qur’an in Arabic and English Most of them are high school
texts is a most treasured present. Given to graduates, with the exception of Ustadz
the researcher's invitations to their Alibasa (Abdul Wahid) and Najifa. The
community and their homes followed; former had completed a two-year computer
eventually the introduction to their families. technician course in the 1990s besides
And most important, the privilege to attendance in a Catholic high school. The
observe and partake in worship in the latter is a BSEd MAPEH
masjid, especially during the Eidl Fitr.
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Jamora: Multilingualism: An Ethnographic Study on Maranao

graduate in Cotabato City and is taking the He also learns Arabic in Ustadz Alibasa’s
LET this August. Ustadza Nurus (Norie), who class but cannot understand Maranao.
had attended Islamic education in Iran, is
the most proficient in English. She explained Jumar and his sister Jumairah
that even during her schooling, English is belong to Ustadz Mahmod’s class. They are
more often spoken among the students who 13 and 12 years old, Grade 6 and 5 pupils at
came from all over the world. the Sorsogon East Central School in
Burabod. Rahimah, the researcher's
Even during the researcher's first “classmate” who is Abdul Rahim’s sister, is
encounter with kinder pupils under their also in his class. They live with their family in
former teacher, Ustadz Callos, he already Sirangan, and Ustadza Najifa is their
noticed that they did not speak Sorsoganon neighbour and relative. They were both
but only the Maranao of their parents. born in Lanao and transferred to this city
Ustadza Najifa explained that this was when Jumar was around 6 years old.
because these children have not yet been
exposed to the larger dominant community Jamar said that it was very difficult
outside their own – they only know the for him at that time to understand his
language of the cradle: L1 is indeed Sorsoganon kindergarten classmates, who
Maranao. The brother (Grade 6) of one of spoke in the local vernacular which he didn’t
the pupils added that they eventually learn understand. However, with more frequent
Sorsoganon most often in the school than in communication with them and other
their neighbourhoods, which are usually off- children in his school and the community he
limits to these young children by their learned it. During the researcher's
parents. But as they grow older and form conversation with him, he noticed that even
friendships at their school, they also begin the phonological features of his Sorsoganon
to venture out of their community.It must is already native-like. The same is true with
be noted that the development of these her sister, whom the researcher's spoke
children’s first language (through with at SECS in February.
acquisition) provides an important basis for
second language learning in a formal and When I asked him about his future
serial process (Cummins 2000, cited in plans after his studies, he revealed that he’ll
Davies and Elder, p. 705). It follows that, if try to be a Qur’an reader like his father who
their L1 is undeveloped, then L2 will also be. is a muezzin in the masjid (this fact was
confirmed by Ustadz Mahmod). Jumar also
One of Ustadza Rogaya’s pupils who added that the children in their family can
is from Mahingan, Caroline (“Carol, in only take leave after reading passages from
short!”), is of mixed background: a father the Qur’an. This was imposed by their
who is half-Muslim and a mother who is father. To be such, a Muslim must be able to
Catholic. She attends regular class at SECS read and intone Arabic very well. This is the
and knows Jumar (“enemy”) and Jumairah instrumental motivation of learning this
(“slightly an enemy”). Although she learns language.
Arabic, she does not speak nor understand
Maranao. This is also true with the Pupils from the Muslim community
researcher's “classmate” James, whose in Balogo and who study in Balogo ES
family is balik-Islam but ethnic Sorsoganon.
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CNU Journal of Higher Education, Volume 8 (2014)

use/prefer Maranao over Sorsoganon. Language Teaching Methods

When, they converse with other Maranao The asatidz were observed using
children and relatives, Sorsoganon is mainly the grammar translation method in
unnecessary thus their L1 is reinforced. teaching Arabic to their learners. This is a
Balogo ES is where most of these school way of studying a language that approaches
children study because of its proximity to it first through detailed analysis of its
their community in this barangay. grammar rules, followed by application of
this knowledge to the task of translating
However, some of these pupils live sentences and texts into and out of the
in barangays (ex. Sirangan, Almendras) target language. Vocabulary selection is
outside their community in mixed based solely on the reading texts used,
neighbourhoods where Muslims are a words are taught through word lists,
minority. Though these children still learn dictionary study and memorization. Reading
Maranao as L1, they usually use/prefer and writing are major focus, accuracy is
Sorsoganon for inter-ethnic emphasized.
communication, especially with other non-
Maranao children in the area. They learn The goal of foreign language study is
Sorsoganon from playmates, with whom to learn a language in order to read its
they spent their most of the time. literature – in this case, the Qur’an. The
learners’ L1 is maintained as reference
In general, Muslim pupils also system in the acquisition of L2 (Stern 1983,
account to a very small minority in the cited in Richards and Rodgers 2001). It is
classes they belong to (2-7 pupils/class) – always observed that in the madrasah, the
even in Balogo ES where majority of them pupils’ native language – Maranao – is the
are enrolled. This situation increases the medium of instruction. Classical Arabic is
opportunity for these pupils to interact with taught using the teachers’ and learner’s L1.
non-Maranao (i.e. ethnic Sorsoganon) This is very advantageous to them, but not
pupils. In this manner they learn Sorsoganon to the few balik-Islam children. However,
as L2. The learners are completely exposed exposure to Maranao facilitates its
to/immersed in the L2 which they acquisition by the latter.
eventually learn. The researcher duplicates
this language learning process on himself in The researcher, on the other hand,
the madrasah and the Muslim community used the Natural Approach of Terrel and
using the natural approach. Krashen in learning Maranao and Arabic.
This was described as conforming to the
All learners have new DepEd- principles of naturalistic language learning
supplied textbooks (Islamic Values in young children, i.e., L1 acquisition.
Education Learner’s book). However, the Exposure and input is emphasized rather
asatidz also supplement these with privately than practice (drills that aid memorization).
procured textbooks that they used in the Comprehension is also given a central role,
madaris in Lanao and these were of better and prolonged period of attention to what
quality. the learners hear before they try to produce
language.
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Jamora: Multilingualism: An Ethnographic Study on Maranao

The researcher is currently learning and Elder 2004, p. 358; cf. Ferguson, 1959
Arabic alphabet in Ustadz Alibasa’s Grade 1 [1972]), which encompassed every case of a
class. The teacher utilizes grammar multilingual or multidialectal community in
translation, and he learns Arabic as the which the varieties used occupy different
pupils do. However, with Maranao he functional domains and have different levels
mainly uses the natural approach, language of prestige. Every multi-linguistic
exposure by passive listening to the community fits this description, including
informants, subjects and their parents the dominant and minority communities in
during classes, casual talks and meetings. He the study. Here, both the learners and their
supplements this by studying the lexical teachers share the impression that Filipino
items in the dialogs of Adam et al. (2009), has higher prestige than Maranao and
and by elicitation techniques (asking the Sorsoganon; Maranao (H) than Sorsoganon
participants about the meanings of their (L); English (H) than Filipino, Maranao, and
utterances). Sorsoganon (L); but Arabic (H) above all
these languages.
Code-switching/-mixing
Code-switching observed among However, if Platt’s conception of
learners was mostly Maranao and Filipino. this linguistic situation is adapted,
Arabic expressions such as bismillah, classifying the five languages will be
alhamdulillah, and masha’allah are expanded into H, M (medium), L, and even a
commonly embedded in Maranao and DH (dummy H). The latter category is
Filipino statements. The same is true with defined as “speech varieties of which some
borrowed English words that have no native of the members have a certain knowledge,
language translations. A teacher may begin and which are given prestige ratings by the
in Arabic (often an invocation, Bismillahir speakers and are even recognized by the
rahmanir rahim – in the Name of God, the government, -media, or prestige groups
most merciful, the most compassionate) within the speech community, but which are
and shift to Maranao to discuss the lesson. not in fact utilized extensively in any
Another may be in the middle of discussing domain” (Platt 1977, cited in Quakenbush
a topic using Filipino, and switch to Maranao 1989, pp. 35-36). He also advocated the use
to explain some important point or answer of “multilingualism” and “polyglossia” which
a query posed by a pupil in Maranao. The is more appropriate in this study’s setting.
subjects converse with each other in
Maranao and shift to Filipino when In this version, Filipino is clearly the
addressing the researcher, unless he talk speech with the greatest use and also high
with them first in Sorsoganon and in which prestige – it is not only used in the classroom
case they respond likewise. but also more preferred as lingua franca in
the community. Arabic and English,
Diglossia/Polyglossia although consciously identified as H, are
The researcher adopted the new only used in the religious and academic
“broad” definition of diglossia, asserted for contexts but rarely beyond these; thus
example by Fishman (1967, cited in Davies considered as dummy H.
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CNU Journal of Higher Education, Volume 8 (2014)

Table 2.Status of Language Varieties

Status/Prestige
(Fishman 1970)* (Platt 1977)*
Maranao H as vernacular L1 (minority speech but preferred by both
subjects and informants)
Sorsoganon L as vernacular L2 (dominant vernacular language in the
community but only used by the subjects in
inter-ethnic communication; rarely learned and
used by their parents nor the informants
although many can understand it already)
Filipino H as medium of instruction and national H3 (beyond its classroom use, more preferred
official language medium for inter-ethnic interactions)
English H as medium of instruction/official language H2/DH (only used in the school context)
Arabic H as language of religion (only Classical H1/DH (as language of religion, this is
Arabic is taught in the madrasah) exclusively used in the masjid and the
madrasah)
* Fishman 1970 and Platt 1977 cited in Quakenbush 1989, pp. 34-36.

In the micro-context of home 10 children who were born and raised here
(which could be mono-, bi-, or multi- are fluent in it.
lingual/cultural), there could be generations
of family members who have different Even before the researcher's had
language competencies and preferences. been accepted by his subjects, they always
These speech varieties may also have address me in Tagalog than in Sorsoganon in
variable levels of status within the different circumstances unless he spoke the
community, which itself might function in a them using the latter. However, they
variety of languages, despite national profile commonly use Sorsoganon with their non-
(Davies and Elder, p. 701). Maranao is Maranao classmates. This confirms the high
learned at home and reinforced in the value they have assigned to Tagalog as the
madrasah and the Muslim community. It is national official language and lingua franca.
used exclusively for intra-ethnic The children believe that it is more polite
communication. and respectful to use the latter than the
former when talking with what they identify
In the context of the community, as persons of authority (e.g. teachers). In the
Filipino is more preferred than Sorsoganon context of the community, Filipino is also
for inter-ethnic communication, especially preferred over Sorsoganon for inter-ethnic
when speaking with persons deemed as communication, especially when speaking
possessing high social status. Although most with persons deemed as possessing high
Maranao children learn the latter, their social status.
parents prefer not to although many of In the case of Arabic, history shows
them can understand it and even Bikolano that the most influential languages are
which is not included in this study. This was those supported by institutions such as
confirmed in an interview with one of the religion, education, government and the
parents of the subjects, the eldest sister of professions. In addition, the
Ustadz Alibasa and Nurus. She has resided in interrelationship between religion,
the city for more than 23 years now and has language, and literacy continues “to sustain
not learned the dominant native language instruction of and in languages of liturgical
except common words and phrases, but her significance” (Davies and Elder 2004, p.
696). Thus, Arabic in its
 13
Jamora: Multilingualism: An Ethnographic Study on Maranao

classical form is taught in all madaris CONCLUSION

worldwide to enable Muslims to read
Islamic scriptures and understand the The sense of self of an individual is
language of religion. This is also emphasized often connected with the language(s) in
in the ALIVE madrasah; and the asatidz are which one grew up as a child, one’s first
only familiar with this and thus teach its language, mother tongue. This sense of self,
classical form to the moritz. The his personal identity, is closely associated
contemporary colloquial form which is with the power that being a native speaker
known to our Middle East OFWs are gives. Such power is very hard to attain in
considered as inappropriate. It is also any additional acquired language, however
observed that between two foreign successful the acquisition (Davies and Elder
languages, the asatidz give much higher 2004, p. 439).Most Maranao children in
status to Arabic than English in this context. Sorsogon City, who have acquired their
This is shown when I presented to them parents’ L1 and also learned the vernacular
surahs from the Qur’an translated into of the dominant community as L2, exhibit
English; the two imams disregarded these considerable control and mastery in the use
and instead intoned the same chapters in of these speech varieties. Thus, as individual
Arabic. This illustrates their preference and persons, they can effectively function in
proficiency in Arabic. both settings with confidence – a
communicative ability that neither their
parents nor native Sorsoganons possess
(see figure).

Figure 1.The Maranao School Children and their Communities

In addition, the cultural identity of a communication between their

people is encoded and signaled by the communities, and eventually may lead to a
language varieties they use and prefer. In mutually beneficial social synergy.
the sociocultural context, this mediates
their personal, social, cultural and language RECOMMENDATIONS
affiliations through their language 1. An orientation for teachers who will
repertoire (Davies and Elder, p. handle Muslim pupils in their regular
701).Although still maintaining a strong classes must be designed and required by
connection to their ethnic heritage, these DepEd administrators to ensure that they
children have unknowingly created a bridge will deliver their lessons with sensitivity
across the sociocultural barrier between and utmost consideration to the religion
their people and the Sorsoganon by learning and culture of the Maranao and other
and accommodating the latter’s native learners from the various indigenous
dialect into their own. This strengthens groups in our country.
14
CNU Journal of Higher Education, Volume 8 (2014)

2. The local government unit through Creswell, John W. Qualitative Inquiry and
DepEd must establish an effective Research Design. SAGE Publications, Inc.,
bilingual education policy supported by a 2013.
political ideology that rejects a
singularity of cultural vision and works Davies, Allan and Catherine Elder (ed.). The
toward understanding across cultural Handbook of Applied Linguistics. Blackwell
and linguistic difference in order to Publishing Ltd., 2004.
enrich the learners’ educational http://faculty.ksu.edu.sa/76518/Linguistic
experience (Davies and Elder, p. 698). s/books/ the%20 handbook%
20of%20applied%20linguistics.pdf
This policy may eventually lead to the
(accessed 3 July, 2014).
creation of programs that will regenerate
and revitalize threatened languages by
Dayag, Danilo T. and Joseph Stephen
teaching them to pupils from minority Quakenbush (ed.). Linguistics and
indigenous groups, such as in the case of Language Education in the Philippines and
the Maranao children. Beyond: A Festschrift in Honor of Ma.
3. Minority language learners can also be Lourdes S. Bautista. Manila: De La Salle
empowered by having their home University Press, Inc., 2005.
language/L1 and culture incorporated
into the curriculum. In addition, smaller Ferguson, C. A. “Diglossia.” Word vol. 15,
communities must be encouraged to 1959, pp. 325-340.Fromkin, Victoria,
participate in their children’s education. Robert Rodman and Nina Hyams. An
4. Researcher/s must learn the basics of the Introduction to Language (9th edition).
Maranao language (vocabulary, word Wadsworth CENGAGE Learning, 2011.
and sentence formation) in order to
understand and communicate more Nunan, David. Research Methods in Language
effectively with the informants and Learning. New York: Cambridge University
subjects. It may also be necessary to Press, 1992.
learn the Arabic language and especially
the writing system to recreate the SEAMEO INNOTECH. Policy Research on
language learning experience of the Access to Quality Basic Education for
Muslim Learners. http://www.seameo-
pupils/subjects.
innotech.org/wpcontent/uploads/2014/01
/Policy-Research-on-Access-to-Quality-
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