Sustainability Factors Of Yakan Weaving Tourism Essay

Abstraction

The survey was conducted in High land Village, Upper Calarian Zamboanga City to analyse the sustainability of Yakan weaving for the economic development of the community. Specifically, the survey aimed to find the factors that promote the sustainability of the Yakan weaving industry as a community economic development scheme, to find the sensed part of Yakan weaving to the societal, economic and environmental facets of the Yakan community and to urge development schemes and policies to guarantee the sustainability of Yakan weaving.

Survey research method was used with a entire numbering of 52 family respondents. An FGD with 15 weavers shacking in the small town was conducted. Datas were processed and analyzed utilizing Statistical Package for Social Science ( SPSS ) package.

Consequences of the survey revealed that the uninterrupted weaving activities of the local people developed the trait of the following coevals. It developed a shared duty of keeping the cognition and continuing the endogenous trade in the Yakan folk.

Marketing schemes to advance the Yakan merchandises is really low, since each member individually worked for his/her ain economic endurance.

The deficiency of managerial accomplishments to run the co-op, production and direction of the resources was comparatively hapless. Linkages with authorities bureaus and private entities turned out to be selective and non- participative.

The folk in Basilan where the majority of the merchandises came from did non take off from its traditional province of being backward as shown by their values and patterns. The industry can non do it entirely. The authorities should acknowledge the values and potencies of the folk and utilize this as focal point for sustained development planning.

The folk must hold a major function in the development of their community. Hence, farther support is needed to supply a self-sufficient community and heighten the potencies and growing of the Yakan handcraft industry.

Introduction

Basilan is an island state located in the Autonomous Region in Muslim Mindanao ( ARMM ) . It is the place to the Yakans, the dominant tribal civilization in Basilan. Yakan adult females are renowned for their beautiful weaving. The Basilan urban population, peculiarly Christians, have late been vulnerable to nobble by the Islamic terrorist group. Tourism should be an of import beginning of commercialism and occupation creative activity. Yet, it is negligible in Basilan and will develop merely when visitant ‘s safety can be assured.

In footings of homo development index ( HDI ) , it ranks as one of the poorest states in the Philippines ( UNDP Philippines HDI, 2005 ) .These nobbling incidents in Basilan had affected so much the reputes of the Yakans. It was found out that some members of the Rebel groups are Yakans. As a beginning of gross, snatch by the terrorist group Abu Sayyaf, nevertheless, is deterrent to the development of touristry industry in Basilan ( Hakim, 2002 ) .

Due to political agitation, some of the Yakans settled in Zamboanga City. They have besides become victims of war. The authorities ‘s war against the Abu Sayyaf brigand group about destroyed the established weaving small towns. Therefore, many of them had to travel to neighbouring countries of Zamboanga Peninsula and abandoned their places. The weavers stayed in this small town, at the tallness of the struggle in Basilan ( Sherfan, 2009 ) . Weaving is non merely to maintain a tradition for the Yakans, but besides a manner to maintain the people off from hungriness. The Yakans weave even during emptyings. They bring pieces of their designs that they have inherited from their grandparents. So, whenever they set up a little community in some other countries, they bring out the design of weaving stuffs ( Wulff, 1974 ) .

In the present policy context of globalisation, most of the alternate attempts to contend unemployment and to bring forth economic growing are focused at the community. Small endeavors are efficaciously promoted through aid plans because they provide employment and income chances. In the community, employment creative activity means up income, in peculiar extra income for adult females. Women play the major function in handcraft activities ( Mohrmann, 2003 ) .

For development to be successful it has to be sustainable. A World Bank survey showed that communities do non perpetrate themselves to a development project unless this corresponds to their deeply felt demands. Peoples should be able to want the agencies and motive for their development ( World Bank, 1994 ) .

The Indigenous Peoples Rights Act of 1997, enacted and approved in October 1997 highlights the of import concern of the national authorities to elate the province of autochthonal people in support of their development. Republic Act No. 8371 declares that aˆ•the province shall acknowledge, regard and protect the rights of autochthonal cultural communities and autochthonal people to continue and to develop their civilization, traditions and establishments. When sing sustainable preservation schemes, local cognition provides the footing for problem-solving for local communities. It represents an of import constituent of development. Local trade cognition is valuable for resource direction ( Batani, 2003 ) . The production and handling of at that place needs to hold documented to forestall its loss as it is important for preservation issues. By look intoing first what local communities know and how the authorities can better apprehension of local conditions and supply productive activities designed to assist the communities. Knowledge, non capital, is the key to prolong constituent of any state ‘s cognition system ( Adelman and Morris, 1973 ) .

Autochthonal cognition is the cardinal component of societal capital of the hapless. It is their chief plus to put in the battle for endurance, to bring forth nutrient, to supply for shelter or to accomplish control of their ain lives. Autochthonal patterns are closely interlacing with people ‘s cultural values that are passed down from coevals to coevals ( Cabanilla, 1998 ) . However, much autochthonal cognition is presently at hazard of extinction because of quickly altering natural environment, every bit good as economic, political, and cultural alterations on a planetary graduated table. Practices can disappear under a struggle province ( Imporio and Cacha, 1995 ) .

In relation to the Yakan economic development, this autochthonal weaving community must be protected to continue their cultural individuality and unity brought about by their autochthonal cognition and available cultural hoarded wealths. The continued being of the weaving activity has been recognized as one factor to develop the community ( World Bank, 1999 ) .

This survey analyzed the sustainability of Yakan weaving for the economic development of the community. Specifically, it aimed to find the factors that promote the sustainability of the Yakan weaving industry as a community economic development scheme and the sensed part of Yakan weaving to the societal, economic and environmental facets of the Yakan community and to urge development schemes and policies to guarantee the sustainability of Yakan weaving.

Method

The survey was conducted in Highland Village Upper Calarian, Zamboanga City in May, 2010. The major consideration in the site choice is the being of a local weaving cognition and pattern. Yakan weavers stayed in this small town at the tallness of the struggle in Basilan. The unit of analysis was the family respondent remaining in the small town for at least five old ages. A combination of both quantitative and qualitative analyses was used to explicate and to construe the consequences of the survey. Frequency counts, percent distribution, means, scope, and weighted mean mark were obtained to depict the respondents ‘ profile and the variables in the survey.

Narratives and narratives of cardinal sources were collected to foreground the development of weaving, get downing from 1970 when the evacuees settled in the small town. Research participants and cardinal sources were chosen based on the undermentioned standards ; 1 ) Yakans who migrated in the small town with the household in 1970 ; 2 ) Resident Yakans who were knowing on countries of research concern. ; 3 ) Yakan weaving is the major beginning of support ; 4 ) Family members who reside in the small town.

Merely 15 household-respondents were purposively selected from the 52 families in the small town to function as FGD participants. These 15 families were the lone 1s engaged in weaving at the clip of the survey. This is on the premiss that a weaver actively participates in community activities. The focal point group treatment technique involved the research worker in moderating and easing the treatment among the weavers peculiarly in the market research. For the family study, all the 52 families were interviewed. The research worker employed the aid of a native Yakan for better communicating.

Interview was used to garner information about the nature and status of the people and the community. The structured interview agenda consisted of close and open-ended inquiries on behavioural features of families toward the handcraft industry, the community resources and its part to community economic development. Pre-testing was conducted in the development of quantitative study points. Survey points were pre-tested on the Samal colony to prove the dependability of the inquiry points. Primary informations were collected through personal interviews with the occupants within the Yakan small town. Data answered inquiries refering the Yakan civilization, pattern and current position of weaving. A questionnaire was devised to obtain descriptive information from the identified participants. Likewise, cardinal sources were interviewed to supplement the consequences of the respondent interviews.

Secondary informations on the socio-economic profile and biophysical description of the survey sites were obtained from the Barangay Office of Upper Calarian, Zamboanga. Secondary informations consisted of maps, old exposure, barangay records and old paperss reviewed to obtain information about the people, their traditional patterns, and daily activities. The information besides served as footing in explicating unstructured and open-ended inquiries which were used in the interview. The research worker took portion and was involved in societal activities of the folk like nuptialss and house approvals. The purpose is for the research worker to derive a closer penetration into the civilization ‘s patterns, motives and emotions. The research worker ‘s ability to understand the experiences of the civilization may be inhibited if she observed without take parting. The majority of the informations and information came from the research worker ‘s direct observation of several Yakan activities peculiarly in the weaving procedure. This provided greater penetrations and knowledge about this autochthonal people and their community.

Consequences

Majority of the respondents were female because weaving is attributed to the adult females of the folk. Twenty-three were evacuees from Basilan at the tallness of the insurgence job. Aside from weaving, the Yakans besides engaged in other beginnings of income. The absence of the caput of the household is explained that they went back to Basilan to take attention of their farm. The research worker noted a strong opposition to informations assemblage in the folk. Table 1 revealed that about all of the respondents were non affiliated to any organisation. Majority learned the art of weaving through observation from their female parents and grandmas. Weaving as an activity maintains the Yakan cultural individuality and community development projects.

Table 1. Focus Group Discussion ( FGD ) Participants

Membership To Any Organization

Population Size ( N )

Percentage ( % )

Yes

5

33.3

No

10

66.7

Entire

15

100

Mean

7.5

50

Organization Name: Albarakkattu Multi-purpose co-op

Position: Auditor/Secretary

Reason for Joining: For Coop enrollment

Table 2 revealed that bulk of the weavers rated their linkages with co-weavers ( 73.3 % ) really high, with purchasers and clients, really low, with bargainers ( 66.7 % ) centrist while linkages with national establishments, local authorities units, and recognition establishments were rated as low. It besides showed that the really low degree of linkages was due to the fact that national bureaus were non consistent and establishments ‘ proficient aid was really limited. It indicated attending to better the Yakan handcraft industry.

Table 2. Appraisal of the Level of Linkages of Weavers

Linkage

Frequency Of Percentage ( n = 52 )

Very High

High

Moderate

Low

With co-weavers

73.3

26.7

With buyers/Customers

With bargainers

66.7

33.3

With other establishment

26.7

73.3

With LGU

20

80

Table 3 revealed that bulk of the respondents perceived that weaving contributed much to the family in the sense that it strengthened their networking ( 92 % ) and community affinity ties ( 96 % ) ; it promoted community engagement ( 62 % ) . It besides strengthened their local civilization and heritage ( 96 % ) , and it has improved community individuality ( 85 % ) . Community weaving built and bridged societal capital between persons and among members of the community. Exchanging of information enabled them to organize attempts to work out therefore jobs in the community. Persons and community issues were addressed through coaction and shared resources. Weaving raised consciousness and it has enhanced creativeness, invention, and cooperation.

Table 3. Degree of Perceived Socio-Cultural Contribution of Yakan Weaving

Indexs

Percentage ( n = 52 )

Very Much

Much

Moderate

Small

None

Encourages formation of a co-op

73

19

8

Strengthens networking

16

81

3

Strengthens community affinity ties

96

4

Promotes community engagement

100

Enhance community self- trust

77

23

Enhance subject and duty

75

16

9

Promote coaction and partnership

69

23

8

Strengthens local civilization and heritage

100

Improves community individuality

100

In footings of part to economic sustainability, Table 4 showed that most of the respondents perceived that the economic part of the handcraft industry to the family has provided footings of supplying support to the community ( 100 % ) . It has provided extra income for adult females ( 100 % ) , therefore making extra concern ( 94 % ) . It has enhanced accomplishment ( 88 % ) , and has created new occupation for the community ( 100 % ) . Weaving has sustained the support of the community and has provided extra income to the household. Because adult females constituted 80 % of entire respondents, therefore, there is a greater infinite for adult females authorization.

Table 4. Degree of Perceive Economic Contribution of Yakan Weaving Industry

Indexs

Percentage ( N = 52 )

Very Much

Much

Moderate

Small

None

Provides support to the community

100

Improves ability to do concern determination

8

62

30

Provides extra income for adult females

100

Creates extra concern

100

Enhances accomplishments

100

Creates new occupations for the community

100

Helps increase grosss for the community

100

Improves merchandise Quality designs

54

46

More just entree to resources and benefits

35

65

The societal and economic parts of weaving as perceived by the family respondents were corroborated by the FGD participants ( Table 5 ) . On the societal facet, weaving promotes self-help, belongingness, cultural values, and networking. On the economic facet, weaving enables the weavers to gain extra income, generate employment, function as beginning of support, and aid in poorness decrease.

Table 5. Contribution Of The Weaving Industry To The Household As Perceived By The FGD

Participants ( N=15 )

Aspect

Contribution at the Household Level

Frequency

Social

Self aid

1

Belongingness

2

Promotes cultural values

2

Social networking

1

Economic

Very minimum Income

1

Extra income

2

Employment

2

Poverty decrease

2

Beginning of support

2

Table 6 showed that the respondents perceived several factors that have negative consequence on environmental sustainability. Environmental protection, consciousness on wellness and sanitation are important for the community to better life in the small town. Traditional ways and values need to be reassessed to retain and develop those that help accomplish better environment and life conditions and to alter those that affect life adversely.

Table 6. Environmental Percept

Frequency

( n = 52 )

Percentage

Garbage disposal in the small town is a job

4

7.69

Lack of clean H2O

4

7.69

Peace and order resulted in environmental job.

5

9.62

Tourist are afraid to see the metropolis due to nobbling menaces

4

7.69

Issues of local support ignored

4

7.69

Awareness of wellness and sanitation is addressed

2

3.85

Yakans are witting of environmental protection

2

3.85

Can non run into the demands of the market due to the peace and order state of affairs

4

7.69

Environmental issues are non given precedences

2

3.85

Weavers are diminishing due to other economic chances

4

7.69

Weaving creates community individuality

4

7.69

Strengthens community ties through community engagement during festival

4

7.69

As shown in Table 7, the survey recommended some development schemes and policies to guarantee the sustainability of Yakan weaving.

Table 7. Proposed Development Strategies And Policies For Sustainable Yakan Weaving

Sustainability

Enabling Environment

Scheme

Socio- cultural Sustainability – Preservation of endogenous cognition ( Yakan weaving ) .

The adult females weave even during emptying, wherever they set up a little community in some countries, they bring out the design of weaving stuffs.

Integration of civilization and humanistic disciplines in the simple and high school course of study in topics like sibika and cultura.

Technological Sustainability – Traditional stuffs change to modern stuffs in weaving.

In malice of the devastation of workss because of war, the industry was sustained through the used of man-made and modern narrations.

Initiate coordination of the local National Indigenous Research Center and DTI to organize with the autochthonal folk to associate local cognition with modern development.

Organizational Sustainability- Participation and engagement of the Yakan community in planning and determination devising.

The weaving country becomes the locale to discourse certain issues in the small town and planning for future activities.

Organize and develop a underside up attack, witting and originative engagement of the small town people in concerted and corporate activities.

Institutional sustainability – Linkages to different bureaus relative to their degree and engagement of involvement with the community handcraft.

Engagement of Lami lamihan festival and other domistic trade menus and exhibits.

Identify local organisation that can advance community direction and development of local resources ( Tourism, DTI, NIRC ) .

Fiscal sustainability – Key to long term sustainability is self bring forthing income.

Weavers go to bargainers to purchase the commercial togss and subsequently pay this with finish woven merchandises.

Initiate and resuscitate the Albarakkattu multi-purpose weaving co-op.

Discussion

The growing and development of each community must trust chiefly on the homo and natural resources of its ain environment. Autonomy attack is doing usage of the endogenous local possibilities and resources, with appropriate aid from outside where necessary, be mobilized and exploited to bring forth goods and services which will prolong and better the quality of life of all the people and besides lay the foundation for self-sustaining, and autonomous growing and development.

Community Economic Development ( CED ) is an attack that recognizes that economic, environmental and societal challenges are mutualist, complex and ever-changing. Over the old ages, alterations in the status of Yakan weaving were influenced by the experiences and exposures of Yakan weavers to the environment, autochthonal or cultural engineering, market system and touristry activities. Weaving is Yakan ‘s ain heritage. It is the lone heritage that they can truly name their ain. It has the capacity to convey approximately development because it focuses on the local people ‘s involvement and expertness. Local cognition is a valuable resource to let family to achieve sustainability.

CED is an action by the people to make locally economic chances and better societal conditions, peculiarly for those who are most deprived. In relation to the Yakan community development, these people did non use their strength to take part jointly and to better their life status. The war in Basilan resulted to the breakage of the Yakan community and the exposure of weavers to the outside communities brought a batch of alterations. Young coevals Yakans changed their attitude toward their weaving patterns and values. Young adult females travel out of the community to function as domestic assistants abroad and merely direct money to their several households. Practices associated with weaving are easy disappearing. There is besides minimum motive because of really small support from establishments with development concerns.

The national authorities high spots the of import concern to elate the province of autochthonal people in support of their development. Republic act No. 8371 enacted and approved in October 1997 provided an avenue to acknowledge the Yakan autochthonal group. Since economic and societal inequality are the separating characteristics of most endogenous folk, development and growing must, in the first topographic point, be oriented toward the soundless bulk. Traditional engineerings are treasure houses of experience. They have no pick but to trust on traditional engineering.

Although the small town in Upper Calarian displays improved living conditions as shown by their houses and properties, a few households are still populating for their ain endurance particularly those whose income is derived singly from selling their ain woven merchandises. Marketing schemes to advance the Yakan merchandises are really low since each member individually worked on his/her ain for economic endurance. Dependence on weaving is the highest among the widows and hapless families. Yakan weavers are confronting greater troubles peculiarly on fiscal facet. The deficiency of managerial accomplishments to run the co-op, production and direction of the resources were comparatively hapless. Linkages with authorities bureaus and private entities turned out to be selective and non-participative. Some were non involved as members of the co-op.

Furthermore, the Yakan community in Basilan where the majority of the merchandise came from did non take off from its traditional province of being backward as shown by their values and patterns in small town jubilation attended by its seniors. Resistance to alter is really strongly apparent in this Yakan community by its refusal to go member of any organisation.

In the face of present challenges, Yakan weaving industry can non do it entirely. Organizations need to be set up to support the involvement of little enterprisers. Government bureaus and non- authorities establishments should acknowledge the values and potencies of the folk and utilize this as a focal point for sustained development planning.

It was recommended that the National Indigenous Resource Center co-ordinate with local organisations and associate local cognition with modern development. It can move as an organiser, facilitator in finding what precedences and ends to put. Thus, the local authorities can find what outside support is required in footings of financess, proficient aid, supplies and general direction advice. It can besides associate up with and set up the nature of cooperation with establishments and persons interested in autochthonal local cognition. It can besides set up an award system for outstanding plants and workers on autochthonal local cognition ( ILK ) for publicity and prestigiousness.

One of the recommendations on research and development is that a research be conducted on sustainability development of the Yakan weaving in a struggle province within the ecological and societal dimension. Another is on the function of the adult females in the Yakan weaving peculiarly in the care and saving of cultural heritage. Last, a survey on the selling schemes of the Yakan weavers in relation to concern minutess may besides be conducted.

On the community organisation, it was recommended that there is a demand to first accomplish significant attitudinal re- orientation. The local people should be involved in determination doing alternatively of being treated as marks. The community must develop positive attitude to ILK, so it can be a beginning of pride instead than shame. In the face of present challenges, the Yakan community can non make it entirely. The local people must hold a major function in the development of their community. Respected and knowing seniors should organize commissions to cover with LGU and other organisations on an equal footing on be aftering what to make and where to get down. Furthermore, both the LGU and community organisations may carry on seminars to point the local people about the effectual agencies of conveying development through a bottom-up attack where the community can supply inside information, can take part in determination devising and can assist oversee execution.