It is not amazing that the profusion of cultures and customs worldwide result in a wide range of exciting, and sometimes weird, festivals across the globe. The spread of festivals throughout the year ensures that there is always something fascinating going on, somewhere.From celebrating thanksgiving, Christmas or New Year’s Eve during holidays, people would start preparing for the next festival celebrations. Indeed similar festivals at times would have different language of celebrations. New Orleans would take cake for Mardi Gras Celebration in the United States while in other southeastern cities, there are several other celebrations of Mardi Gras popular in their own unique traditions and variations. Indeed, festival celebration has always been part of people’s life.To date and even in the past, the emerging consensus among researchers ad artists about festivals is its facility and capability of promoting community co-operation, bringing new talents and developing those within, promoting awareness of community issues, reducing the isolation of individuals and groups within community and promoting economic and social development. In Davao City with our pathetic search for cultural identity, Kadayawan Festival was born. Shortly before 1988, Apo Duwaling was used to be the culture-based local festivity showcasing idealized indigenous past. While both festivals were successful in boosting domestic tourism, concepts and values integral to the events are tagged as subjects of this research which will focus on ethnic biases, aggravated by commercial irrations beneath the shroud of ignorance, depicting local tribes as docile subjects. Close scrutiny will disclose how low cultural level prevented the development of Davao’s native traits. The identified ten tribes for Kadayawan Festival namely: Klata, Maguindanao, Kalagan, Ata, Maranao, Tagabawa-Bagobo, Tausug, Uvu-Manuvu, Sama, and Matigsalog will be on a brink of being easily manipulated because they have undefined institutional defense or perhaps, the lack of it. Cultural level of the Davaoeños remained low and their consciousness warped.
(SGD.) Guillermo V. Dimaligalig
Director, Office of the Cultural Affairs