The children from this Christian village who were originally Muslim, were shielded from the Islamic religion and Islamic culture during their period of formation. As adults, however, the Christian culture of their community life at Tamontaka was expected to penetrate the Islamic culture of the surrounding areas without itself being weakened by the contact. The confines of the ideal village did not make it remote from the white man, because the institution needed the protection of the Spanish army and the children were educated by the Spanish priests in the Spanish language. Later in 1875, the first group of Filipino Sisters (now known as Religious of the Virgin Mary) arrived at Tamontaka to assist the Fathers in the formation of the children. Spanish continued to be taught. Thus the children were remote from the Muslim of the place, although their remoteness was cultural, not spatial.
In the Tamontaka situation, the Muslim child came into the institution was an isolated individual without group backing to support performances of the cultural patterns which he had preciously known. The child had his formation in the Muslim culture as a child. But he also possessed a child's plasticity to adapt to new social patterns. These circumstances greatly affected the resulting community culture and therefore, affected the language as well.
It was observed that the culture of the Tamontaka children seemed to have been basically Spanish Catholic, modified by Maguindanao customs and practices.
Another factor which contributed to the resulting culture is that there were a number of older children who were brought into the institution to become a steadying influence on the younger children. At the same time, there was need of adult help in the heavy physical labors of building and farming.
On the other hand, people living in the village outside the institution were not necessarily products of the institute. Aside from the Muslim, there were also Tiruray couples who were brought to Tamontaka for instruction and training in the Faith.
Under these circumstances, the child in the institution was brought up and formed. Aside from prayers and practices of devotion., the children were taught to work, read and write and how to spend leisure time properly and profitably.
The children were trained to speak Spanish inside the house be were encouraged to speak Maguindanao outside. This 'bilingual' situation was considered important for later contacts with the Muslim and in achieving the apostolic vision for which the village was organized. At this point, it was noted by the missionary chroniclers (referring to the Madigan-Cushner article) that the language that the children spoke was in fact less Maguindanao than Chabacano, a mixture of Spanish and Maguindanao words, expressions and grammar. (Underscoring mine.)
Tr=Ternate Chabacano Cv=Cavite Chabacano Zm=Zamboanga Chabacano Ct=Cotabato Chabacano