Exploring Education Communicationally: A Symbolic Interaction Study Of Indigenous People Learners

The main objective of this study was to explore the meanings of education from how it was communicated by the indigenous people through the lens of symbolic interactionism.

Mead explained that “our thoughts, self-concept, and the wider community we live in are created through communication—symbolic interaction” (Griffin, 2012). Herbert Blumer, the student of Mead, adapted this concept. For Blumer: Meaning arises out of the social interaction that people have with each other. In other words, meaning is not inherent in objects; it’s not pre-existent in a state of nature. Meaning is negotiated through the use of language —hence the term symbolic interactionism (Griffin, 2012).

More than just knowing the views of the IPs about education, the study also explored possible refinement on the existing policies that involve the IPs.

As a qualitative type of research, the study utilized narrative approach or pakikipagkuwentuhan (exchanging stories) for the data gathering. Guide questions were used to organize easily the data gathered. The narratives of the IPs were audio recorded and transcribed, and emerging themes were derived. Four female indigenous people served as the research participants. Three were already married and one was still single when the study was conducted. They were selected because they were among the IPs in their community who have resumed their studies after more than ten years of hiatus. They were enrolled in a home-based education program which provided them with the chance to be part of a formal schooling again. Three of the IPs identified themselves as Dumagats and one as a Remontado which implicates that one’s identity is determined by personal choice. Prior to being part of the home- based program, all of them had only reached first year high school due to reasons like lack of financial support, distance of school from their home, and discrimination.

Based on the results of the study, the following communication patterns were observed:

First, when the indigenous people learners communicate education as a sense of self- fulfillment, they are attributing it to value of education, development of personality, improvement of individual capabilities, good traits and qualities, and obtained academic support. It is interpreted as their cherished desire to finish their studies in order for them to reach their personal goals in life and to develop their self-confidence, which can be considered as an off shoot of the discrimination they experienced when they were still part of the formal school system.

Second, the IPs also communicate education as a way to give family support, and they are attributing it to strong family ties, passive interactions, motivation, socio-economic conditions, and discipline. It is interpreted as their uplifted hope to improve the living condition of their family and to give in return to their parents.

Finally, when they are communicating education to become relevant to their community, they are attributing it to being involve in the community and to aspire for the development of their community. It is interpreted that for the IPs, education can be their way to support the needs of their community.

The study further explained that symbolic interactionism as theoretical framework can be used to locate how communication between individuals and their significant others can be interpreted.