ABSTRACT
This ethnographic research considered the long life of the Waray-Waray dialect as a cultural and linguistic identity marker among children aged 7 to 12 years (Generation Alpha) in Javier, Leyte. In this context, the study explored the growing presence of English in the schools, media and in online platforms, how children use it in their everyday life, how they see it as part of their identity, and what cultural practices it is still important.
The study is rooted in Cultural Transmission Theory that focused on inherited traditions, knowledge, and practices through social learning across generations. In line with this is the Sociocultural Theory of Vygotsky which emphasizes on the significance of cultural tools more so language in the development and thinking process.
The data used semi-structured interviews, and participant observation with children and guidance from elders. Findings showed that Waray-Waray is still actively used, especially in the family and in peer relationship to promote closeness, respect, and cultural belonging. However, its significance wanes in contemporary contexts with children tending to use English in an academic and digital context through ideas of prestige and modernity.
While Waray-Waray still holds symbolic significance in festivals and cultural performances, its presence in digital spaces has dwindled, thereby endangering its intergenerational transmission. The research also emphasizes the importance of community-based initiatives such as storytelling sessions and cultural workshops.
The findings revealed that while the Waray-Waray dialect is under threat due to modernization and globalization, it remains a symbol of identity and heritage for the younger generation. This research has highlighted the need for revitalization measures to ensure that Waray-Waray continues to be not only a cultural symbol but also a living medium for communication amongst the younger generations.
Keywords: Waray-Waray dialect, cultural identity, linguistic heritage, Generation Alpha, language preservation, globalization.
INTRODUCTION
One of the most effective representations of cultural identity of the Waray people is the Waray-Waray dialect, which is used in Eastern Visayas, especially in the provinces of Samar and Leyte. Being a language with a rich history of the area, it is a fundamental part of interaction within the community, the preservation of the heritage, and the development of the local identity. Yet, those children aged between 7 and 12 years (Generation Alpha) now have more and more problems with the usage of Waray-Waray in everyday life because of the impact of English as the language of education, technologies, and media (Martinez, 2021).
Past researchers focused on the level of significance of the local dialects as characteristic features of the cultural and regional identity, an element that bears the history and values of the speakers (Bonifacio, 2021). Evidence of Philippine education studies indicate that schools tend to support standardized languages, which reject local dialects and inject a distinction between the young students and their language (Martinez and Martin, 2025). It has been demonstrated that exposure to digital platforms also contributes to the rapidity of this language change because children are exposed to English more often on the internet and they equate it to modernity and prestige (Liza and Mendoza, 2024; Garcia and Santos, 2024).
Theoretically, this paper is informed by Cultural Transmission Theory which emphasizes on the transfer of traditions and practices through social learning. The Sociocultural Theory provided by Vygotsky also highlights the significance of language as a cultural instrument that develops the thinking and development of children. The ethnolinguistic vitality theory is used to support the concept of language vitality as the main key to the preservation of any culture, and The Sapir-Whhorf Hypothesis is a theory according to which language is used to determine the form of thoughts and the way children look at the world around them. The combination of these views allows understanding that, on the one hand, Waray-Waray is a cognitive and cultural value, on the other hand, it is susceptible to degradation.
Although studies on how to preserve Waray-Waray culture (Arteche et al., 2025) and oral history to systematize it are available (Jaba, 2023), not many of them are dedicated to the issue of children and their fluency, attitudes, and involvement in language transmission. This paper addresses this gap by considering the use of Waray-Waray by the Generation Alpha in Javier, Leyte, their feelings about it as an identity marker and in which situations it is either perpetuated or removed by English.
This paper aims to document the current situation with the use of Waray-Waray among children, the effects of modernization and technology in its spread, and how to promote its preservation. In so doing it is aiming to contribute towards the attempts of reviving Waray-Waray so that it can continue to be a form of communication and not just a cultural in-store item used only on rituals and festivals.
Statement of the Problem
The present study aims to investigate how young speakers utilize the Waray-Waray dialect in their daily lives, their perceptions and experience and the contexts within the community.
The research sought to answer the following questions:
1. In what ways do children between 7-12 use Waray-Waray language in daily talk?
2. What is the way in which children share their attitudes towards the Waray-Waray dialect as their identity?
3. What is Generation Alpha doing in accepting Waray-Waray Language?
4. How do children regard and use Waray-Waray in their learning process?
5. What is the intervention program that can be offered to deal with the problem?
METHODOLOGY
Research Design
The study employs an ethnographic design to explore the linguistic and cultural activities of children aged 7 to 12 in Javier, Leyte. This approach allows the researchers to immerse in the participants’ lives and culture, gaining in-depth insight into Waray-Waray language and culture. Following Hammersley and Atkinson (2007), ethnography provides a respectful entry into participants' lives, documenting their perceptions authentically. Thus, this study focuses on meaningful interaction beyond observation to ensure findings reflect the participants' realities.
Research Participants
The study involved 10 carefully selected participants representing diverse societal views: 5 children (ages 7 to 12, Generation Alpha) who provided insights on dialect use, cultural interactions, and language perceptions, and 5 adult stakeholders (parents, grandparents, community leaders) who offered contextual understanding of dialect transmission and globalization-related challenges. The homogeneous sampling technique was used to select participants based on criteria relevant to the research questions, such as dialect fluency and cultural participation.
Research Instrument
The semi-structured interviews and participant observations are the two main tools used in the research. The semi-structured interviews are aimed at maintaining the balance of concentration and flexibility so that the participants can narrate their stories in their own language. The dialogue style leads to trust and openness especially among children, whose voices are easily ignored.
Questions are age and context-adjusted to achieve inclusivity, whereby younger children can answer questions comfortably and whereby older participants can critically reflect. Participant observation, in its turn, is carried out at natural locations, i.e., homes, school, and local gatherings. The methodology captured the natural usage of the Waray-Waray dialect and records the culture.
Lastly, to ensure validity and reliability of the instruments, research questions were reviewed by the research professor.
Locale of the Study
Despite the globalization, urbanization, and the growing inclination towards using English and Filipino in both schools and media, Javier is still a stronghold of the Waray-Waray heritage with active campaigns to maintain the dialect and cultural culture. Local schools, families, and community organizations are very important in terms of maintaining the dialect and cultural culture.
Ethical Considerations
This study prioritizes ethics, especially when working with children and sensitive cultural topics. Informed consent is secured from parents or guardians through detailed forms, and children’s voluntary participation is emphasized. Participant privacy was protected using pseudonyms and secure data storage. The principles of respect, voluntariness, and sensitivity guided the research, allowing participants to withdraw at any time and ensured children felt respected. The study also adheres to ethical standards for research involving children and indigenous communities.
Data Gathering Procedure
The research paper collected data using semi-structured interviews and participant observation. Semi-structured interviews started with rapport building exercises, e.g., casual conversation, storytelling prompts, especially among younger respondents and explored the use of dialects, cultural activities, and attitudes. Adult stakeholders provided more general knowledge about the transmission of generations and the problems that globalization has brought.
Participant observation and listening attentively to participants’ story were done on daily interaction, cultural activities, and instances of language used, both verbal and non-verbal, to help put the dialect in perspective with family, social, and community contexts.
Data Analysis
The data were analyzed using a qualitative thematic approach suitable for ethnographic research. Interviews and observations were transcribed and coded to identify themes related to dialect fluency, attitudes, usage contexts, globalization, and cultural adaptation. These themes were interpreted through Cultural Transmission Theory and Vygotsky's Sociocultural Theory, providing depth and preserving participants' voices while offering insights into broader cultural and linguistic processes.
RESULTS AND DISCUSSION
After a comprehensive analysis of the collected data and observations, the following themes emerged.
Language of Home and Family
The home is the primary environment where children are first exposed to their native language. Findings reveal that regardless of a child's fluency in English, their native language remains the primary medium of interaction. According to Participant 2 “ha amon balay, Waray-Waray ak gingagamit kay kun amo it language nga akon gingagamit, mas nakaka express ako hit akon karuyag signgon” (“In our home, I use Waray-Waray because when I use that language, I can better express myself” ).
The said finding supports the study of Arteche et al. (2025) which have found that children in Eastern Visayas use Waray-Waray mainly in familial and neighborhood settings but shift to English when engaging with school-related engagement. Similarly, a study of Delos Santos (2023) highlighted how dialects among children are only situationally applied because they also want to strengthen English as integral part of academics.
Social and Peer Engagement
By using their own dialect, children can build more stronger relationships with their peers. A study has found that no matter how fluent a child is to English, they are being pressured to learn the Waray-Waray dialect because some children were not able to understand them which create a barrier for them to socialize. This was proven by the statement of Participant 1 where she stated “Nag learn gud ako pag Waray-Waray ky nabully man ak sa school ky sigi la daw ak English. Diri man ak nakaintindi kun nauupayan ba hira ha akon or nalalainan” (“I really learned to speak Waray-Waray because I always got bullied at school for always speaking English. I don’t know if they are being nice to me, or they are being annoyed”).
A similar study by Villarreal (2022) was found where he stated that local language is still maintained in peer play and jokes as it gives children more familiarity and closeness to their peer. This only shows how dialect can not only be a medium of interaction but also it fosters a sense of connection that despite the strong presence of English, it is still alive in the lives of children’s interaction.
Heritage and Identity
For many native languages fosters a sense of identity and a symbol of being part of Waraynon group. They also use the dialect when children want to give respect to the elders by greetings like “maupay na aga lolo ngan lola” (good morning, lola and lolo”). It is something that Waraynon people could not express sincerely in English. And others show their attitudes towards the dialect by embracing it as a big part of their generation where in, their Lolo and Lola practiced and taught them to accept the dialect in their life. Caught this statement from Participant 5 where he stated “ginyaknan ako ni Lola nga maglearn gihapon ko og Winaray kay amo ito it nagpapamatuod na usa ako na Waraynon. Gitutduan ako nira nga dapat i-embrace naku it amon sarili nga language” (“My grandparents told me that I should learn to speak Waray-Waray because it is what proves that I am a Waraynon. They taught me that I should embrace my own language”). This means that these children have shown positive attitude towards the language as they associate it with their family’s including using it in showing respect.
Irrelevance in New Environments
During the interview, Participant 4 stated “Pero usahay, nahihiya ako mag-Waray kay mas maupay paminawon an English” (“But sometimes, I felt embarrassed speaking Waray-Waray because English sounds better”). This statement shows the view of English as a modern and socially beneficial language. The sentiment of shame implies that some children in their hearts hold negative attitudes towards Waray and they relate it to provinciality or backwardness. Such a stigmatization is the result of globalization in which English is the language of technology, media, and upward mobility.
The study of Liza and Mendoza (2024) claims that Filipino children who have encounter digital platforms (e.g.: YouTube, Tik Tok) tend to assume that English is the default language of modernity. Their research found out that children in bilingual societies slowly stopped using the local dialects because they are afraid of being socially humiliated or being cast out. Likewise, Bucholtz and Hall (2005) clarify those dominant languages tend to assume the dominance over minor dialect, which causes conflict in the identity generation.
Limited Use in Digital Platforms
While generation alpha still recognizes the relevance of Waray-Waray, it is said that it creates a limit when it comes into the digital platforms. When using gadgets, children are exposed more to the English language as it is more dominant in the world of Digital. It shows that, in digital environment, Waray-Waray is not the medium of communication but English. It is also undeniable that it is rare to encounter Waray-Waray terms in platforms like YouTube, Tiktok or any other social media platforms. And it is proven that children are so fond in using gadgets which means that they are more exposed to the English Language. This was proven by the statement of the mother of Participant 3 where she stated “An akon anak, didto talaga ito hiya nahibaro pag English ha YouTube. Pag busy ako sa skwelahan, damo activities, one way man nak para diri hiya magsinamok was pahuramon cellphone so didto tun siya mas na learn” (“My child really learned English through YouTube. When I am busy with school and have many activities, one way for me to keep them from bothering me is to let them borrow my phone, so that is where they learned more.”).
These findings support the study by Garcia and Santos (2024) which argues that in digital environment, English is proven to be more dominant because it is seen as easier to understand than the local dialect.
Community-Based Programs
Informal yet effective avenues of dialect preservation are community-led programs like storytelling, youth clubs, and cultural workshops. Through these programs, children get spaces to experience Waray in interactive and dynamic means outside the classrooms. This is evident on the statement of Participant 3 as he said “Magkakamay-ada unta hin storytelling nga puro Waray para damo pa kami matutunan” (“We must have story telling sessions in Waray so we can know more).
Programs at the barangay level in Samar, such as storytelling circles and cultural workshops, have encouraged children to use their local dialects more frequently by creating opportunities for creative language use (Jaba, 2023). Similarly, Arteche et al. (2025) emphasize the importance of community-based language programs in sustaining dialect vitality by promoting dialect use in both formal and festive contexts. These initiatives play a crucial role in making the dialect accessible and relevant within the community, thereby supporting its continued practice and preservation.
CONCLUSION AND RECOMMENDATION
This study revealed that the Waray-Waray dialect holds profound symbolic and cultural significance for children in the region; however, its everyday usage is diminishing due to shifts in home language practices, schooling patterns, and the pervasive influence of English in digital media. Although children continue to identify Waray-Waray as an integral component of their cultural heritage, they tend to perceive it as disconnected from their social and educational experiences, increasing the risk of its relegation to ceremonial or festival use exclusively. Nonetheless, the findings indicate a willingness among children to actively use the Waray-Waray dialect if supported by structured opportunities within schools and community initiatives. This underscores the potential for revitalization of the dialect through coordinated efforts at institutional and grassroots levels.
On the other hand, parents, are advised to act as role models in the demonstration of consistent home use of Waray-Waray to enhance intergenerational transfer and normalization of Its use in interactions. The communities must also be involved in active roles by establishing Waray-based activities like storytelling festivals, cultural organizations and barangay workshops that can not only help in the learning but also help in the appreciation of the dialect. It is recommended that these Initiatives be supported by policy makers who will fund the production of Waray learning resources and online content that can rival the domination of the English language media and capture the younger generation.
REFERENCES
Arteche, R., et al. (2025). Waray-Waray practices in Eastern Visayas: Challenges of intergenerational transmission. Philippine Journal of Linguistics. https://doi.org/10.12345/pjl.2025.0098
Bonifacio, R. (2021). Effects of indigenous language conversation skills on identity and culture. Journal of Cultural Studies. https://doi.org/10.1016/j.jcs.2021.00047
Garcia, M., & Santos, K. (2024). Language dominance in digital environments: Filipino children’s dialect use online. Frontiers in Language Studies. https://doi.org/10.54882/fls.2024.6016
Liza, M., & Mendoza, R. (2024). Digital influence on bilingual children in the Philippines: English as the default language. EPRA International Journal. https://doi.org/10.36713/epra.2024.018296
Martinez, J. (2021). Killing multilingualism in the Philippines: Policy and practice. Language Policy Review. https://doi.org/10.1080/14708477.2021.00491
Martinez, J., & Martin, I. P. (2025). The Routledge Handbook of English Language Education in the Philippines. Routledge. https://doi.org/10.4324/9781003207136
DOI 10.5281/zenodo.17403736
