Abstract

Arranged marriage was a type of marital union where the bride and groom are

selected by individuals other than the couple themselves. The arranged

marriages have historically been prominent in many culture, specifically in B’laan

tribe. The researchers used the theory of marital change of Thornton for the

theoretical framework of the study . This theory was explained that arranged

marriages are further incompatible with developmental idealism because they

can violate the value of consent. Early Indian studies followed this

tradition(Corwin 1977, Ross 1961). For example, Corwin’s(1977) explanation of

an increasing acceptance of inter-caste love marriages in a small town in West

Bengal focused on urbanization and industrialization. This research was proven

that arranged marriage had effects to the union of the two individuals. Sometimes

there are lots of problems that they’ve encountered but at the end of the day they

overcome it.

KEYWORDS:

Arranged marriage

Marital Union

Acceptance

Traditional

Cultures
 ACKNOWLEDGEMENT

First and foremost, we would like to thank our Almighty God for giving us the

strength, knowledge, ability and opportunity to undertake this kind of

requirements. Without his blessing, achievement would not have been possible.

We would like to dedicate this work to our parents, Lorena P. Ruelan, Lilia

Cahimtong, Monalissa Aboyoque, Wilma Malajos, Maylin Bocog, Reche R.

Lograonio and Celedonia Aballe whose dream for us is to be a successful one,

without them loving upbringing and nurturing. We thank them with all our hearts.

Life is incomplete without friends and enemies. We have a great pleasure in

acknowledging our gratitude to them. Life is incomplete without them whose

intention is to motivate you to do such things. Thank you for making us strong to

overcome all the challenges in our lives.

Special thanks to our friends who help the researchers to reach the respondents

and to the Aballe residence for preparing our foods to eat and the companionship

upon conducting this research.

We would like to express our gratitude to Ms. Leslie M. Depositario, whom gave

us this kind of project. By this, the students can apply their knowledge and

understanding to make their own research.

 Chapter 1

INTRODUCTION

Rationale

Marriage is a culturally recognized union between two people. It very sacred

ceremony which accepted by the power of law and make their relationship public,

official and permanent, but sometimes marriage can be manipulated by one’s

other hand which two people martially united by the contact of both family rather

than the couple themselves. And this situation called “fix or arranged marriage”.

Arrange marriage is one of the cultural belief or tradition of different indigenous

individual. They practice it to show the significance and respect to their customs

and beliefs. In today’s society arrange marriage still exist.

In Japan, there is 25% to 30% of all marriages taking place in Japan at

present are arrange marriages (Kinjo,1990). Arranged marriages are postulate

upon the similarity of social standing of the families are very much involved in the

process of selecting a marriage partner. Arranged marriages in Japan are

typically systematized by people of higher standing and age relative to the

couple. However, expect in the very elite classes (cf. Hamabata 1990), arrange

marriages in modern Japan do not structure the organization of social relations in

the basis of relationship.

In the Philippines, Chinese and Muslim families still practiced arrange

marriages because they believe that more wealth is equivalent to higher status

with more power and more influential relationships in the society. In this
generation, arrange marriages are not mandatory. However, the decision and

permission of the parents are necessary because parents have their opinion

about future husband of wife of their child (Theo, 1993)

In Barangay Bonifacio and Bagong Negros there are families that experienced

fixed marriage or known for the b’laan type as Buya. Both families will arrange a

marriage for their child. The male and female both didn’t know each other and

will only meet at the ceremony of their marriage. Parents agreed and decide to

engage their child to fixed marriage where the child cannot do anything to

oppose their parent decision.

The purpose of the study is to know the practiced marriage of different

indigenous people. The researcher wants to reveal experience that they

encountered all-thought-out their journey.

Review of Related Literature

India generally practiced marriages, women aged 25-49, has a different view

in engaging a married a life. Some of them had 5% primary roles in choosing a

partner, but many of them had only 22% of knowing their husband before

marrying. According to the survey, in the total amount under value the decisions

of them women about marital choice, thus most self-choice are done by men (

Desai and Andrist 2007)

In Metropolitan Japan, there are 25-35%of all marriages are belong to

arranged marriages (Kinjo 1990) at present. Arrange marriages are based on

family’s social standing of the prospective couples. Arranged marriages in

modern Japan do not structure the organization of social relation based on

relationship. Arranged marriage should be with some one that is known. The

couples are free from hardships caused by social changes.

Arranged marriage is an approved harmony that procreate the family. In all

societies the decision of partners was commonly guide that rules of family

(Obligation to marry outside group). The regulation may be conventional or as in

the case of the sexual relationship, they commonly to association such as clan or

lineage, residential groups and social groups such as ethnic group caste or class.

In the study of Baker (2015), Grown up men and women are allowed to marry

and build a family without any restrictions due to race, nationality and religion.

Marriage must be accessed with the free will and consent of the aspiring

partners. Most literature define forced marriage as a marriage that is full of

pressure and holds without the permission of both parties. They argue that

arranged marriage is different from forced marriage, where both parties had an

option whether they will accept or decline the marriage whose directed by both

families. (Anis et al. 2013)

Bendriss (2008), explained that frequently in forced marriage, physical

violence happens and the victim chooses to seek for help hence, service

providers will know incidentally the fact that the relation was forced.

Allendrof (2013) articulated on signifying determinants of marital quality in an

arrange marriages society. “gender, education and spouse choice are the most

significant determinants of marital quality. Gender is connected with the

dimension of marital quality. signifying that women has lower marital quality than

men. Education has vigorous and compatible relationship with marital quality.it
has important and good association with satisfaction, communication and

togetherness. Spouse choice is the last essential determinants, partners are

selected by family member, their source of caste, money-making condition of

spouse’s family, brides’ virginity and reputation. Further, both parties haven’t met

each other before they assemble and engage. Just a couple of times before

they’re married.

In addition, determinants of marital quality that may fail to agree the

circumstance is the company of children. Kids may offend the closeness of the

couple, which lessen their marital quality. for example, partners may give short

time treating each other, communication less, and may encounter large problem

while adjusting the parenthood, the existence of the family may perfectly fade out

couple’s familiarity in any framework.

Brionez (2009) explained that in Africa, South-east Asia, the near East and

Latin America traditionally practiced arranged marriage. He made a response in

relation to this phenomenon that European countries plan to prevent this

practiced. Ockrent (2006) highlights that some countries adopt downry in which

the future husbands are required to give money to the parent of the bride Ockrent

also detailed that man are chosen by their influence and wealth. Thus, young

bride must marry to the man that older than her.

Theoretical Framework

This study is anchored in the theory of marital change of Thornton (2005,

2009). Early theories of family change were part of the tradition of modernization

theory (Adams 2010, Inglehart and Baker 2000, Thornton 2005). Under

developmental idealism, self-choice marriages are classified as part of the

modern family, while arranged marriages are traditional. In Northwest Europe,

young people chose their own spouses, often on the basis of affection, thus,

such marriages were classified as modern (Thornton 2005, 2009). Conversely,

arranged marriages were practiced outside of Northwest Europe so they were

categorized as traditional. Arranged marriages are further incompatible with

developmental idealism because they can violate the value of consent. In India,

the custom of caste endogamy also violates the core belief of all individuals

being equal.

Early Indian studies followed this tradition (Corwin 1977, Ross 1961). For

example, Corwin’s (1977) explanation of an increasing acceptance of inter-caste

love marriages in a small town in West Bengal focused on urbanization and

industrialization. She suggested that young people who lived in urban areas and

took up occupations outside of agriculture were increasingly economically

independent of their parents and, thus, better able to choose their own spouses

or “sway parental consent.” Interestingly, Goode (1963) believed that India was

moving toward self-choice marriage, but that the amount of industrialization was

insufficient to account for the change. Thus, he suggested that ideological factors

were of greater importance in India

Conceptual Framework

Treatment between wife and husband

Arranged Marriage Satisfaction in marriage

Happiness of couple

Buya is the independent variable because it was being controlled and from

the study, buya was being regulate by parents which lead to the following effects:

treatment between wife and husband, Satisfaction in marriage and happiness of

the couple.
Significance of the Study

The result of the study will be of great benefits to the following:

Parents- the outcome of this study could help the parents to realize the

advantage and disadvantage of being engaged in arranged marriage. In addition,

it could probably change their mindset.

Couple- the result of this study could stand as an inspiration to the arranged

couple so that they will not do the same situation to their children.

Youth- the findings of this study is to let them know and analyze the lives of

those individuals that involved on arranged marriage. It helps them to become a

wise person and let them aware the good and bad effects about arranged

marriage in order to gain more ideas about that culture.

Community- this study could give knowledge and ideas to the citizens of the

certain community on what will be the effect arranged marriage to the people

who are involve to this situation.

Future Researcher- the outcome of this study could give another idea to the

future researcher to dwell with different theories regarding tribal marriage.

Definition of terms

The following terminologies are used in the study where defined by the

researchers operationally.

B`laan- the focused tribe of the study that practice buya or arranged marriage.

Buya- a B`laan term for arranged marriage.

Fate- the treatment of the couple towards each other.

Journey- it is experiences of the couple during their relationship

 Chapter 2

METHODS

This chapter presents the research design, locale, population and sample,

instruments, data collection, data analysis, statistical tools, trustworthiness, and

ethical consideration.

Phenomenological Research

Phenomenology is an approach to qualitative research that focuses on the

commonality of a lived experience within a particular group. The fundamental

goal of the approach is to arrive at a description of the nature of the particular

phenomenon (Creswell, 2013). Typically, interviews are conducted with a group

of individuals who have first-hand knowledge of an event, situation or experience.

The interview(s) attempts to answer two broad questions (Moustakas, 1994):

What have you experienced in terms of the phenomenon? What contexts or

situation have typically influenced your experiences of the phenomenon

(Creswell, 2013)? Other forms of data such as documents, observations and art

may also be used. The data is then read and reread and culled for like phrases

and themes that are then grouped to form clusters of meaning (Creswell, 2013).

Through this process the researcher may construct the universal meaning of the

event, situation or experience and arrive at a more profound understanding of the

phenomenon.

Research Design – this study will use a phenomenological design and

correlational research design.

Research Locale – this study was conducted in Barangay Bonifacio and Bagong

Negros, Kiblawan, Davao Del Sur. In barangay Bonifacio, there was a specific

area where B’laan people live and that place called barangay site. Bagong

Negros was a neighboring barangay of Bonifacio and in this area most of the

people living here are indigenous, specifically B’laan people.

Population and Sample – the respondents of the study will be selected using

snowball sampling. This design is applicable because it can be used were

potential participants are hard to find and can be tricky ethical path to navigate.

Research Instrument

The researchers used a questionnaire that consist a series of questions that

generate for the purpose of gathering information from respondents. This

questionnaire is adopted from: Self Report Measures for Love and Compassion

Research: General Relationship Satisfaction.

QUESTIONNAIRE LOW HIGH

1. How well does your partner meet your

needs? 1 2 3 4 5

2. In general, how satisfied are you with

1 2 3 4 5
your partner?

3. How good is your relationship

1 2 3 4 5
compared to most?

4. How often do you wish you hadn’t

1 2 3 4 5
 gotten into this relationship?

5. To what extent has your relationship

1 2 3 4 5
met your original expectation?

6. How much do you love your partner? 1 2 3 4 5

7. How many problems are there in your

1 2 3 4 5
relationship?

Data Collection

Stage 1: Sampling

Stage 2: Logistic

Each participant will be interviewed personally. A series of appointment will

be programmed.

Stage 3: Interviews

Stage 4: Analysis

At this point, the interpretation and a review of their responses will be made.

Steps in Collecting Data;

Step 1: The researcher prepare a letter for the survey and interview

questionnaire

Step 2: Then, they prepare the survey and interview questionnaire.

Step 3: The researches selective purposive sampling to answer the

questionnaire.

Step 4: The researchers asked the respondents one by one and translate the

questions in Cebuano dialect.

Step 5: The respondents answered each questions and record their answers

through cell phone.

Step 6: The researchers take notes important details during the interview and

survey.

Step 7: The researchers do an acknowledgement to addressed the cooperation

of the respondents.

Quantitative Qualitative
Standardized questionnaire Interview guide, interview schedule

Interpretation based on

Quantitative and Qualitative

Statistical Tools

The statistical tools of the study that used by the researchers was weighted

mean. The table below shows the interpretation and the Likert scale was used.

DESCRIPTION

4.5 – 5 High

3.5 – 4.49 Moderately High

2.5 – 3.49 Moderate

1.5 – 2.49 Moderately Low

1 – 1.49 Low
Trustworthiness

1. Credibility – this study is reliable because the researchers was conducted

an interview and summed up all the answers of the respondents and just

drop down details based on the result. Therefore, this study is credible

and based on fact.

2. Transferability – this study’s findings were applicable to other similar

situations. Like, from the other tribes and to the married couple. In

addition, the study can be beneficial to the countries that practiced fixed

marriage.

3. Confirmability – the study’s finding were based on the participants

response which the researchers didn’t force them to answer the following

questionnaires. However, the participants just expressed their answers

according to their experienced.

4. Dependability – this study can be the basis of other researchers if they

will dwell on studies about arranged marriages. Therefore, this study can

support their researches.

 CHAPTER 3

Results and Discussion

This chapter presents and discuss the findings of the study. The result of the

situation of b’laan couple in their relationship as being buya.

No. Questions Weighted Mean Description

1 How well does your partner meet 4.1 Moderately High

your needs?

2 In general, how satisfied are you 4.4 Moderately High

with your partner?

3 How good is your relationship 3.65 Moderately High

compared to most?

4 How often do you wish you hadn’t 4.5 High

gotten into your relationship?

5 To what extent has your 3.85 Moderately High

relationship met your original

expectation?

6 How much do you love your 4.25 Moderately High

partner?

7 How many problems are there in 4.6 High

your relationship?
2 items got a weighted mean of 4.5 – 5 hence, they always wish they hadn’t

gotten into that relationship and there are many problems in their union.

5 items got a weighted mean of 3.5 – 4.49 thus, the partner moderately meets

the needs of their couple, moderately satisfied with their partner, have

moderately good relationship as compared to others, moderately met their

original expectation to their affiliation and moderately love their partner.

Questions Themes emerged

1. Years of marriage and number

of children

 47 years, 2 children
 33 years, 6 children
 22 years, 2 children
 40 years, 8 children
 40 years, 6 children

2. Are you happy in your life as a

married person? If yes, why? If

no, why not?

Aba: “ Oldness “

“Sauna wala ko nalipay pero karon

nalipay na kay tigulang naman ko“

(Before I am not happy, but now iam

happy because I am old)

Kada: “ Time for Joy “

“Oo, kay nay time nga malipay ana

man gyud nang kinabuhi“

(Yes, because there is a time to be

happy and that’s life)

Ega: “ No Option “

“Oo, nalipay kay naa may mga anak,

no choice og dili na pwede mangita

og lain kay kasado na“

(Yes, because I already have children

and I have no choice to find a new

partner because I am already married)

Hala:

“Oo, sa sinugdanan dili pa kayo “ Developed “

pero kadugayan nisubol na“

(Yes, at first I’m not happy but

eventually my feelings developed)

Mana:

“Oo, malipayon tungod kay

nadevelop na ang gugmang dako“ “ Growing great love “

(Yes, I am happy because my feeligs

for him developed)

 3. What are the reasons why your

parents force you to get

married?

Aba: “ Traded “

“Sa among tribu sauna, kung

ilahang anak naay gusto sa bae, ang

mga ginikanan magkuhag butang

pareha sa mga kabayo, kamagi og

bisan unsa paman diha, bale gibaylo

ka sa mga butang sa imong

ginikanan “

( Before, in our tribe if their son has

feelings to a girl then the girls parents

took things or known as “ bugay “ like

horses, necklace or kamagi and others,

it is like you are being paid for things by

your parents. )

Kada: “ Parents Arrangement “

“ Kani lagging ginikanan sa laki og

imohang ginikanan mag

estoryahanay sila na mao ni atong

buhaton sa atong mga anak, kay

kana imong anak akong kagustuhan

nga iminyo sa akong anak. Sila man

guy mag sabot kaykung makakita

sila sa imoha nga in-ana mubuhat ka

sa buluhaton sa balay, manglimpyo,

mao na ilahang paborito. “

( Both parents made the wedding

arrangement )

Ega: “ Parental “

“ Ginikanan to ginikanan “

( Parents to parents )

Hal: “ Parents Will “

“ Pagbuot sa akong ginikanan, dili

man gud pina agi sa uyab-uyab kay

gusto sa pamilya sa lalaki akong

pamilya maong gibuya mi “

(It is the will of the parents that they

arranged us for marriage because

before, in our tribe there is no

courtships)

Mana: “ Culture “

“ Patakaran saunang panahon buya

man gyud, tumanon gyud ang

pagbuot sa ginikanan. “
( The rule before is buya and must

obey the will of the parents

4. What are the problems that you

encountered in your own family?

Aba: “ Understanding “

“ Bisan naay problema kaya man

namo, kay magkasinabot man mi “

( Even if there’s a problem, we can

solve it because we can understand

each other )

Kada: “Vices”

“ Mao rana, ang iyang bisyo og

niundang nagud ko og panimba,

manimba man mi sauna sa tulo pa

ang amoang anak, alas kwatro pa

maglung-ag na sya kay manimba mi

pero karon wala na mao rana akong

gipangita sa iya nganong wala sya

nibalik sa simbahan unta mubalik

sya kay dagko na amoang mga

anak”

( Our common problem is the vices of

my husband we even stopped going to

church because of it )

Ega: “ Fault “

“ Daghan, inig walan-wala usahay

maka ingon ko, dili nalang ta ko ani

sa una pero kasagaran mabasol kay

ginikanan “

( There are plenty of problems

especially when we have nothing,

sometimes I can say that ” I wish I am

not in this situation” but usually in this

situation the parents are the one to be

blame )

Hala: “ Separate “

“ Naa gyud, inig mag away lagyo mi,

dilimi magtapad “

( Yes, especially if we have quarrels we

didn’t sleep together )

Mana: “ Mixed Situation “

“ Naay kalisod naay kalipay ana

man gyung tao “

( There is difficulties and happiness

that is the life of humans)

5.

Aba: “ Frightened “

“ Makahuna-hunag mulayas pero

mahadlok man kay patyon ang

ginikanan, unya sa amoang tribu dili

pwede ang mulayas kung gibuya ka.

( I decided to run away but I’m afraid

because they will kill my parents, and in

our tribe, it is not allowed to run away if

you are being buya )

Kada: “ Sometimes “

“ Ana gyud na, naay time “

( Often )

Ega: “Regrets”

“ Oo, naka ingon “nganong ikaw

paman?” unta wala nalang ta

nagkuyog og “nganong ikaw paman

akong na bana?” og dli gyud

malikayan masulti gyud na “

( Yes, I can say “ why is it you? I wish

we had never been together , why you

are my husband? “ and that are the

certain word that I usually say )

Hala: “No feelings”

“ Kasagaran gyud, tungod sa pag

away namo kay di man ko

mahigugma sauna sa iyaha “

( sometimes, its because of our quarrel

and I don’t even love him before )

Mana: “Hoping”

“ Oo, maka ingon gyud ka nga unta

dili nalang ko buyahonsa akoang

mga ginikanan, kay pugson man

gyud ka “

( Yes, there are times that you can say

that you wish you are not in this

situation because if you are being buya

they will force you to get married )

 Chapter 4

Conclusions and Recommendation

This chapter presents and shows the conclusions and recommendations of the

study.

CONCLUSIONS:

1. Most of the participants encounter different problem in their relationship

such us, the vises, quarrels, misunderstandings, and luck of support

therefore the researcher conclude that buya can effect to the relationship

of the couple.

2. Participants who were engaged in fixed marriages had experienced

different struggles and from that, the researchers learned interesting fact

about their relationship if they met their satisfaction.

3. Being engaged in fixed marriage had its own advantages and

disadvantages but at the end of the day it all depend on the couples way

of dealing with the hurdles and problems.

RECOMMENDATIONS

1. The tribal organization should know what would be the feelings of the

buya couple and must think for better action seeing that it is more helpful

to their tribe.
2. For the future researchers may do a continuation research of the topic,

look forward beyond the struggles that experience by buya couple.

 Reference

Desai S; and L, Andrist(2007).,Demography 47 (3), 667-687, 2010 Maryland

College Park: University of Mary Land.

Applbaum K. (1995)., Marriage with the proper stranger :Arrange marriage in

Metropolitan Japan.

Baker, J.(2015).,Forced Marriage- A review of literature.

Allendrof, K.(2013).,Determinants of marital quality in an arranged marriage

society.

Levi-Strauus(1969).,The Elementary Structures of kinship.

Briones M.(2009). Losmatrimonions forzados en Europa especial referencia a

Francia, Dinamarca, el Reino Unido, Alemania y Noruega , Revista General

Derecho Canonico y Derecho Eclesiastico del Estado, 20. Retrived January 7,

2014 from http://dialnet.unirioja.es/servlet/articulo?codigo=2995595

Ockrent, C. (2006), Le livre noir de la condition fes femmes. 1st ed. Paris(France)

Creswell, J. W.(2013). Qualitative inquiry and research design: Choosing among

five tradition.Thousand Oaks, CA:Sage.

Appendices
 Curriculum Vitae

CJ Aveguile Aballe
09613375874

Age:16 Sex: Female

Birth Place: Davao Medical Hospital Religion: Roman Catholic

Birth date: January 4, 2003

Address: Bonifacio, Kiblawan, Davao del Sur

Mother’s name: Celedonia A. Aballe Occupation: Housewife

Father’s name: Anaclito R. Aballe Occupation: Farmer

Status: Single

Citizenship: Filipino

Motto in Life:

“Never stop learning because Life never stops teaching"

Educational Background:

Secondary Education
Senior High School

Banate National High School

Banate Malungon Sarangani Province

2019 present

Junior High School

Governor Nonito D. Llanos Sr. National High School- Bonifacio Extension

Bonifacio, Kiblawan Davao del Sur

2014-2018

Primary Education

Idea Elementary School

Bonifacio, Kiblawan Davao del Sur

2007-2013

Achievements

2nd Honorable Mention(grade 6)

With Honors(grade 11)

Dancer of the year(grade 6)

Lorenz Gleen P. Ruelan
09365488977/lgruelan8@gmail.com

Age: 19 Sex: Male

Birth Place: Bonifacio, Kiblawan, Davao del Sur Religion: ECOFI

Birth date: August 10, 2000

Address: Bonifacio, Kiblawan, Davao del Sur

Mother’s name: Lorina P. Ruelan Occupation: Housewife

Father’s name: Gleen D. Ruelan Occupation: CAFGU

Status: Single

Citizenship: Filipino

Motto in Life:

“Learning is unending process and if got failed learn from it and get back to fight

again"

Educational Background:

Secondary Education
Senior High School

Banate National High School

Banate Malungon Sarangani Province

2019 present

Junior High School

Governor Nonito D. Llanos Sr. National High School

Bonifacio, Kiblawan Davao del Sur

2014-2018

Primary Education

Idea Elementary School

Bonifacio, Kiblawan Davao del Sur

2007-2013

Achievements

1st Honorable Mention(grade6)

Dancer of the year(grade6)

Boy Scout of the Year(grade 6)

With Honors( grade7-12)

Perly Mae U. Bucog

09507171671 / perlymae2002@gmail.com

Contact no./Email:

Age: 17 Sex: Female

Birth place: Rizal Malalag Davao del Sur Religion: Roman Catholic

Birth date: February 20, 2002

Address: Rizal Malalag Davao del Sur

Mother's Name: Mayline U. Bucog Occupation: Housewife

Father's Name: Marcelo B. Bucog Occupation: Driver

Status: Single

Citizenship: Filipino

Motto in Life:

"Have no regrets, move forward, don't look back!"

Educational Background:

Secondary Education
Senior High School

Banate National High School

Banate Malungon Sarangani Province

2019-2020

Brokenshire College of SOCSKSARGEN Inc.

CED Avenue. Lagao General Santis City

2018-2019

Junior High School

Banate National High School

Banate, Malungon, Sarangani, Provice

2013-2014

Primary Education

Rizal Elementary School

Rizal Malalag Davao del Sur

2013-2014

Achievements:

Beauty Care NC II
Jessa B. Cahimtong

09262076266/jessacahimtong78@gmail.com

Contact no./Email:

Age: 18. Sex: Female

Birth place: New Cebu, Sulop Davao del Sur. Religion: Roman Catholic

Birth date: November 26, 2000

Address: Banate Malungon Sarangani Province

Mother’s name: Lilia B. Cahimtong. Occupation: Housewife

Father’s name: Bernaldo P. Cahimtong. Occupation: Farmer

Status: Single

Citizenship: Filipino

Motto in Life:

“Hard work is the steppingstone towards success.”

Educational Background

Secondary Education

Senior High School

Banate National High School

Banate Malungon Sarangani Province

2019 present

Junior High School

Banate National High School

Banate Malungon Sarangani Province

2013-2018

Primary Education.

Tala-o Elementary School

Tala-o Sulop Davao del Sur

2007-2013

Achievements:

3rd Place Mathematics Quiz Bee (2011)

2nd Place Hekasi Competition (2012)

1st Honorable Mention (2013)

NCII Holder of Dressmaking (2016)

Best in Dressmaking Award (2018)

 Rhea R. Logronio
09309465604/rhealogronio24@gmail.com

Contact no./Email:

Age: 18 Sex: Female

Birth Place: Tagolilong, Sulop, Davao Del Sur Religion: Roman Catholic

Address: Sitio Molave, Talus, Malungon, Sarangani Province

Mother’s Name: Reche R. Logronio Occupation: Housewife

Father’s Name: Romeo P. Logronio Occupation: Conductor

Status: Single

Citizenship: Filpino

Motto in Life:

“Life is too short, so don’t make it shorter”

Educational Background

Senior High School

Banate National High School

Banate, Malungon, Sarangani Province

2018-2019
Junior High School

Talus National High School

Talus, Malungon, Sarangani Province

2014-2018

Elementary Education

Talus Elementary School

Talus, Malungon, Sarangani Province

2008-2014

ACHIEVEMENT

NCII Holder of Beauty Care (2018)

Rona M. Cataga
09094253739/ronamontecillo05@gmail.com

Contact no./Email:

Age: 18. Sex: Female

Birth place: Rizal Malalag Davao del Sur Religion: Roman Catholic

Birth date: October 05,2001

Address: Rizal,Malalag Davao del Sur

Mother’s name: Monalissa C. Aboyoque. Occupation: Housewife

Father’s name: Rodolfo M. Aboyoque Occupation: Farmer

Status: Single

Citizenship: Filipino

Motto in life:

”Success depends on hardwork”

Educational Background:

Senior High School

Secondary Education

Banate National High School

Banate, Malungon, Sarangani Province

2019 present

Junior High School

Banate National High School

Banate, Malungon Sarangani Province

2013-2018

Primary Education

Banate Central Elementary Sch

Banate Malungon Sarangani Province

2007-2013

Achievements:

•Agricultural Crop Production NC11

2017-2018
Jean Marie M. Malajos
Jeanmariemalajos@gmail.com

Contact no./Email:

Age: 17 Sex: Female

Birth place: Rizal Malalag Davao del Sur Religion: Roman Catholic

Birth date: May 06, 2002

Address: Rizal,Malalag Davao del Sur

Mother’s name: Wilma M. Malajos Occupation: Vegetable Vendor

Father’s name: Roger Q. Malajos (deceased) Occupation: Farmer

Status: Single

Citizenship: Filipino

Motto in life:

Don’t let your heart be troubled, trust in God

Educational Background:

Senior High School

Secondary Education

Banate National High School

Banate, Malungon, Sarangani Province

2019 present

Junior High School

Banate National High School

Banate, Malungon Sarangani Province

2013-2018

Primary Education

Banate Central Elementary School

Banate Malungon Sarangani Province

2007-2013

Achievements:

•Beauty Care NCII & Hairdressing NCII

2017-2018