Its effect maranao culture free essay sample

In our paper which is “Modern Life: Its Effect in Maranao Culture’’ the member of this group are all Maranaos which is we can all relate to the topic, it has many changes nowadays in our generation, the Maranao was slightly lost because of new technology and by the affection of some adapting other culture. As a one of Maranao youth, we are the one who let our tradition to forget our tradition of cultures. In this case, people who belong to this culture must know what she/he should do. Which we can found out about traditions, fashion and styles, food etc.

and look back from past to present, we can realize that some of this were already forgotten and hidden through the effects of the modern life which Maranao’s are adopting the other tradition and culture. We as youth of this culture, we are focusing to our culture to highlight this case for us to be aware of this changing environment of the people.

We will write a custom essay sample on
Its effect maranao culture
or any similar topic specifically for you
Do Not Waste
Your Time


Only $13.90 / page

In addition, we would like to measure how the culture is far from primitive life of Maranao and encourage ourselves to be aware to this problem. Is this modern life affecting the image of MARANAO CULTURE? Are maranao youth is concern to this situation?

Otherwise, how can we handle and improve this case. II. KNOWLEDGE ABOUT MARANAO CULTURE A. According to Education The past culture of the maranao is uneducated they don’t know how to write and how to read in this since that they believed that education is not important in their lives, they don’t care about education the most important of them is money, and also they are very strict in terms of money. Most of their parents do not agree in education and they cannot send their children in school because most of them believe that even though you are professional you cannot earn money, and they are jobless.

Not like now the most the maranao really want their children to finish the college degree, and even though there is no wealth to leave for them. The important is the education for them, there is a time that wealth can let from you and remember that your knowledge or education is always there to help you to become a better person. As a Muslim, we all know that our parents are not always there hoping for this money or wealth, we cannot stand for our foot. So let us stand by our own feet by educating ourselves. B.

According to Fashion style Malong- a malong bearing “okir” designs. Meanwhile, the malong is a traditional “tube skirt” made of hard woven or machine-made multi-colored cotton cloth, bearing a variety of geometric or okir design. The malong is akin to the sarong worn by people in Malaysia, Brunei, and Indonesia. The malong is traditionally used as a garment by numerous tribes in the southern Philippines and sulu archipelago. Usually, hand woven malongs made by Maranaos, Maguindanao, and t’boli Weavers on a back strap loom.

The pattern or style of the malong may indicate the weaver’s tribal origin, such as the Maranao malong landap. Very rare malong design and styles can indicate the village in which the malong was made, for example, the extremely intricate malong rawatan made only by handful or maranao weavers in Lanao del sur, Mindanao. Hand woven malongs, which are costly malong, are likely to be used only at social function to display the social and economic status of the wearer. While modern malongs are made of cotton and lurex threads.

Some contemporary hand woven malongs are made of expensive rayon thread, to reduce the manufacturing cost to the weaver and ultimate cost to the consumer. There are many gardens of cotton thread, and cost of the malong can also be every by using the uses grades of cotton thread, or by creating a loose coarse weave. Machine-made printed cotton malongs are made in Indonesia specifically for export to the Philippines and are commonly referred to as “Batik” because the item is imported those in expensive machine made malongs are used for very purpose.

The malongs can function as a skirt for both men and women, a dress, blanket, a sunshade, a bed sheet, a dressing room, a hammock, a prayer mat and other purpose it new born is wrapped in a malong, and as grows this piece of cloth become a part of his daily life. When he is dies, he is once again wrapped in a malong. Among traditional tribal peoples, the malong is used in everyday life. Even if an areas where people wear western style clothing during the day, the malong commonly used as sleepwear. The malong is also use in very big festivals; they wear this to show respect. C. According to Rites / Rituals Kinship System.

There are special practices in the address system when one deals with the royalty and nobility (i. e. the datu and salip). One never or seldom refers to a datu as “Datu X. ” The normal practice is to use teknonymy, i. e. by reference to his first child. Thus, Datu X should be called Bapaq ni Y. Among the nobility, bapaq is preferred to the more common ama. Courtship and Marriage. Marriage in Maranaw society is not just a simple romantic one-to-one relationship between boy and girl; rather, it is a fusion by affinal ties of two families seeking to establish socioeconomic and political relations with one another.

Traditional marriage has therefore always been contracted through parents, although the practice is slowly becoming modified to conform with the times. It is, therefore, clear why the reckoning of the salsila, genealogical record, occupies a significant niche in the Maranaw mind. In fact, in considering marriage, what the pananalsila ‘salsila expert’ says or reveals about the lineage of the parties concerned can become crucial in the decision to proceed with the marriage or not. It is part of one’s group consciousness or pride (maratabat) to see the individual’s marriage establishes strong family relations.

The fact that the Maranao marriage involves more than just two individuals makes it a big social event from the start. The exchanges of poetic ballads (bayok) and courtship language (kadadaonga) between the parties involved, through go-betweens and spokesmen, become a form of nightly entertainment for the entire village. People congregate and socialize on these occasions. It may not even be too far-fetched to assume that gatherings like this contribute to the development of social cohesiveness within the village or between the two villages to which the two families belong.

If the negotiations on the bride-price (sunggod) goes smoothly, the parties determine the wedding date and the various details of the wedding celebration. As the wedding day (kambitiara) draws near, arches are built and buntings of various sizes and shapes are hung. For at least a week before the kambitiara, kulintang music accompanied bossed gongs and drums create an atmosphere of festivities. Sports, like the kasipa sa manggis (a game of skill, the aim of which is to drop a suspended cube by kicking a rattan ball) is indulged in.

And finally, on the wedding day itself, the groom arrives in a very colorful procession, attired in the most expensive wedding costume the family can afford. The wedding rite (kakawing) itself is simple. The imam holds his thumb up with the thumb of the groom and covers them with a white handkerchief. He recites a prayer from a Holy Qur’an, gives advice to the groom, and asks the consent of the woman’s parents. This done, he searches for the bride who has been hidden all this time somewhere in the house. When he finds her, he touches or kisses her forehead, marking the beginning of the couple’s

marital life. D. According to Tradition Maranao is the term used for the people of lanao, a predominantly Muslim region in the Philippines islands of Mindanao. They are famous for their artworks, sophisticated weaving, wood, and metal craft, and their epic literature. The word Maranao, also spelled Maranaw, means “people of the lake” referring to the indigenous people who inhabited the lands around lake lanao whose principal town is Marawi city. The Maranaos are part of the wider moro ethnic group, whose constitute the sixth largest Filipino ethnic group.

The life of the Maranao is centered on Lake Lanao, the largest in Mindanao, and the second largest and deepest lake in the Philippines. This breathtaking beautiful lake surrounded with myths and legends, it is the main source of fisheries, and the main source of hydroelectric plant installed on it, and the Agus River that generates 70% of the electricity used by the people of Mindanao. A-commanding view of the lake is offered by Marawi city, the provincial capital. a. Language Maranaos is an Austronesian language spoken by the maranao people in the province of Lanao Del Norte and Lanao Del Sur in the Philippines.

The language of these people is called “Maranaw” or “Maranao. ” The difference is only a matter of spelling. The term “Iranon,” if used, refers to a speech variant of Maranaw. In 1948, the Census stated that there were 135,241 who were able to speak Maranaw. In 1960, the number of mother-tongue speakers was 150,674. In 1970, this figure increased to 541,838. b. Art and Musical heritage Maranaw art is very distinctive. Mats and cloth from Lanao are decked in flamboyant colors. Intricate traditional designs grace the people’s gleaming brassware and handicraft.

The Maranaws weave not only cloth and mats but also bags, centerpieces, placemats, and unique neckties. Sarimanok is a legendary bird of the Maranao that has become a ubiquitous symbol of their art. It is depected as a fowl with colourful wings and fethered tail, holding a fish on its beak or talons. The head is profusely decorated with scroll, leaf, and spiral motifs. It is said to be a symbol of good fortune. The native Maranao have a fascinating culture that revolves around kulintang music, a specific type of going music, found among both muslim and non- muslim group of southern Philippines.

Biyola is another instrument for the Maranao people to use Biyola is a string instrument. Music is another important part of the culture. However, it should be noted that there is a distinction between music for rituals, which is basically vocal without instruments, and music for entertainment. Kulintang (brass gongs), kagandang (war drums), ceremonial dances and kambaioka (singers or chanters of improvised poetic compositions) are played on various occasions. The gabbang is similar to a xylophone, whilesuling and saunay are wind instruments. The biyula is a string instrument, and the kulintangan is an ensemble of gongs and drums.

The kudyapi is a two-stringed lute plucked to make beautiful sounds. The kubing (jew’s harp) is made of bamboo and believed to make words and tell stories, if the audience could understand the language of music. Moro musicality is also seen in songs and dances. For the Tausug, there are songs called kissa , which tell about the love of datus and princesses, while heroic songs are contained in parang sibil. The Maranao kandidiagaois a melodious lament over the dead. There are five major types of songs for the Maranao. The kambaiok is the free rhythmic rendering of the baiok, which is improvised poetry.

Kandarangen is accompanied by a gong or other similar instruments. Kadikir is sung by singers in slow, free rhythm and speaks of verses from the Qur’an and Maranao compositions with topics on Islam, morals, life, and death. Kandomana is a combination of styles of Kandarangen and Kadikir. Lastly, kapranon is a song of private sentimentality sung softly. c. Cuisine Exquisite Maranao cuisine and hospitality are palpable. They are known of having a spicy taste in their foods. A condenment made of traditionally cultivated spices, locally known, as Palapa is one of their distinguished cuisine symbols.

It is made of stewed scallion bulbs or “Sakurab’’ in Maranao. They thinly sliced scallion bulbs and ginger are caramelized by slow cooking and mixed with chilies little coconut oil. Paganamaranao is their native way to welcome special guests and visitors. This is a customary and traditional conduct depicting their innate hospitality, carried out in and ilegant festivity and gaitey in a manner acceptable to Islamic laws and principles. Generally, during paganamaranao, both the hosts and the guests are expectedly well dressed in maranao or tutubs, the maranao’s native dress. Maranao recipes are so rich that it talks about life itself.

Suffice it to say that the recipes are intertwined with the life cycle rites and rituals of all aspects of maranao society and culture: from birth to death. In other words, food cannot be separated with daily life activities because food is life itself. III. CAUSES AND EFFECTS IN MARANAO CULTURE A. Causes of Maranao culture Maranao teenagers are easily attracted to modern lifestyle. There are lot of thing that get their attraction and they can’t stop their temptation. They are also being influenced by the new technology. Having lack of information and interest to the culture. B. Effect in Maranao culture

Many things had change in Maranao culture. They way how Maranao dress up, the way they talk, and also the way they act. As times pass by, Maranao people forget their culture and practices. Nowadays, a Maranao teenager keeps imitating modern lifestyle. You can barely see Maranao teenagers girls wearing a “Kumbong or Veil” they even wear sexy dresses, compare before Maranao, girls are so polite and shyly, you can see them everywhere. But now, Maranao girls are so careless in their moves. They even hang out with boys. Before having a special relationship (boyfriend/girlfriend) is not allowed to the Maranao culture.

You can be with the person you unless you are married. Parental is being followed by the Maranao people before, it’s a tradition but now parents actually had given the freedom to their children/ child to choose the person whom they want to be with. As generation pass by, maranao people seems to forget some of their practices like playing kulintang or other Maranao instruments. Nowadays, we can safely say that only 3 out of 10 Maranao teenagers are willing to learn Maranao practices (like playing kulintang or dance kapamalong malong, singkil, and etc.

) they chose to learn modern dances, and play instruments like guitars, drum, piano, and etc. which is a lot of different from before. IV. RESURLT ACCORDING TO SURVEY Based on our research, this is the result of the following question answered by the Maranao youth. These will show their opinions about how the modern life affects the moral value of Maranaos. Questions have shown by chart to clarify the percentage of the majority answers by the interviewees. 1. Has the modern life effect the moral value of the Maranaos? One of our basic questions was how the modern life effects the moral value of the Maranaos.

The chart below shows the answer percentage of the youth we had surveyed, 90% of them answered yes while only 10% answered no. Obviously, the major answer is saying that the modern life is usually affecting the moral value of the Maranao culture. 2. Does it ruin some of the Maranao customs? Secondly, is a question about how does the modern life ruin some of the Maranao customs, 80% of them answered yes while 20% answered no. Therefore, the major answer is saying that the modern life ruin some of the Maranao customs. 3. Do you think wearing hijab nowadays matter?

The question about how wearing hijab nowadays matter, 50% of the Maranao youth answered yes and the same 50% also answered no. Therefore, the result is averagely fair for the people. 4. Do you think Maranao women care for how they are treated now in the society? Base on the chart below, the pole is saying that most of the Maranao women do not care on how they are treated now in the society. 5. Do you think the Maranao youth today still knows the rituals practiced by the ancestors? 6. Do you think the modern world greatly increases the possibility for the Maranao youth to change?

Another question was asking the youth if there is a possibility for Maranao youth to change. Majority answered yes, there still a chance for maranao to change while only 40% said no. 7. Do you think still some of the generation today knows how to dance Maranao tribal dances? The ideas of the youth we had interviewed emphasized on the chart below that the generation today mostly do not know how to dance the Maranao tribal dances. 8. Do you think the generations of today are interested in participating how to use maranao instrument? The same as in the question no.

7, the majority answer of the youth is no. Generation today is not interested in participating how to use maranao instrument. 9. Do you think the generation of today also cares about studying how the industry of maranao arts and crafts work? Another one, the answer of the youth on our question “do you think the generation of today also cares about studying how the industry of Maranao arts and crafts work” is no. Meaning, it is true that most of the Maranaos today is not interested studying the Maranao arts and crafts. V. CONCLUSION Therefore, Maranao culture was affected by this life changing.

Through temptation and imitations, Maranaos are easily attracted to other things that can cause of this affection unlike the recipes, fashion, and style in Maranao culture little by little forgotten it. And also influenced by the new technology not only modern technology that we influence others but we do dress we have forgotten its own tradition in fashion and as well as the behaviors. Nowadays they should be aware to this problem. Unfortunately, protect our culture while not too late, apparently, because we have neglected our culture to what we see in others. This way it will not completely forget the customary tradition.

Add a Comment

Your email address will not be published. Required fields are marked *