Launching of the Bangsamoro FLAG-Youth
From November 15 to 25, 2021, the official launching and workshop of the BARMM Bangsamoro Food and Agriculture Organization (FAO) Legislative Advisory Group (FLAG)-Youth, an organization under Kalisa Action Network and the FAO United Nations (UN), was conducted in Zamboanga City.
The Bangsamoro FLAG-Youth will be focused on strengthening youth participation in the development of food security, nutrition, and agricultural legislation and promoting aspirations of fostering an environment that empowers and protects women and children as active members of the Bangsamoro community.
Said event was attended by 10 youth leaders who were selected as initial core members of the Bangsamoro FLAG-Youth upon the nomination of the Bangsamoro Youth Commission (BYC) and Ministry of Agriculture, Fishery, and Agrarian Reform (MAFAR).
Mustaqim Philippine commends the efforts of the BARMM and our Muslim youth in initiating projects and programs that would improve the life of our Muslim brothers and sisters, and would ultimately impact peace and sustainability in the Bangsamoro region.
The Youth: Future Innovators - BYC
The Bangsamoro Youth Commission - Sulu, in partnerships with the Office of MP Sahie S. Udjah conducted the Sulu Youth Leaders Forum dubbed "The Youth: Future Innovators" on October 16, 2021 at Ballroom Hall, ND Commercial Building, Walled City, Jolo, Sulu.
Said forum was attended by different youth leaders in the Province of Sulu. During the program, MP Prof. Sahie S. Udjah shared updates on the BARMM; Commissioner Moh.Faizal Alih, on the other hand, shared updates on the BYC.
Shiek Albijar Abdurajik discussed the topic of youth from the Islamic perspective. Also, Abuzamier Asanji, JD enlightened the attendees on the Parliamentary System of the Bangsamoro Government. Lastly, Prof.Ayesha Warid-Sahial discussed the role of the youth in the next 3 years BTA transition
In nation building and peace, the youth plays a vital role in the community. They are driven and motivated and they contribute immensely in the development of the country through acts of volunteerism.
Filipino Muslim Appointed as New Justice of the Supreme Court
Muslim Filipinos from all over the country celebrated on Septemeber 14 as the Supreme Court received the appointment of Japar Dimaampao, a Meranao Muslim hailing from Marawi CIty.
President Rodrigo Duterte appointed Dimaampao as a new justice of the Supreme Court and was recognized as the second Muslim to be appointed in said high court after retired justice Abdulwahid Bidin, who was appointed in 1987.
According to law professor Tony La Viña, Dimaampao is the best qualified for said position, basing it from his competence, integrity, and independence. Also, La Viña pointed out that Dimaampao, being a Muslim and a Meranao, shows that said constituencies are well represented in the high court.
Dimaampao has been advocating for the creation of a Shari’ah Appellate Court which would be given the jurisdiction over cases involving persons, family and property relations of Muslims in the country.
We are one with the Filipino Muslims in recognizing this momentous event. We are also glad that the Philippines continues to acknowledge our talented and intellectual Muslims from all fields and disciplines. May this be an inspiration for all Filipino Muslims to aspire for higher knowledge and work hard and help in our nation building.
Definition of Common Islamic Terms
1.) Holy Qur’an – Holy Qur’an is the primary source of the Muslim law. The Quran is the final revelation of the long list of revelations sent for mankind from Allah the absolute, the eternal. The Quran defines itself as a book that provides guidance, moral references to men and sense to life and existence. Its linguistic meaning is “the recitation or the reading”. The most appropriate definition of the Qur’an is “The Arabic speech of Allah which he revealed to Muhammad in wording and in meaning which has been preserved in the Mushafs or a collection of written sheets or a book, and has reached us through muttawaatir or transmitted narrations, and is a challenge for mankind to produce something similar to it.”
“He is the One who sends down clear revelations to His servant to bring you out of darkness and into light. For indeed Allah is Ever Gracious and Most Merciful to you.” Surah Al-Hadid 9
“We sent them with clear proofs and divine Books. And We have sent to you O Prophet the Reminder [i.e., the Qur’an] so that you may explain the people what has been revealed to you for them, and perhaps they will reflect” Surah An-Nahl 44
Indeed, it is We who sent down the message [i.e., the Qur’an], and indeed, We will be its guardian. Surah Al-Hijr 9
2.) Abu Bakr: Muhammad's father-in-law and first political successor (caliph)
3.) Ali: Muhammad's son-in-law and cousin, the first after Khadija to accept Muhammad's teaching; the fourth caliph and the first Imam of Shi'ite Islam
4.) Allah Subhanahu Wa Ta’ala (SWT) is the proper name for God in Arabic. SWT literally translates to “May He be praised and exalted”. Allah is the lord of Mankind, the one and only and who created the heavens and the earth. Allah has 99 names, the most familiar and frequent are "the Most Compassionate " (Ar-Raḥmān) and "the Most Merciful" (Ar-Raḥīm).
5.) Caliph: from khalifa (literall, 'deputy,' 'representative'); successors of Muhammad in leading Islam.
6.) Eid al-Adha: Muslim feast of sacrifice
7.) Eid al-Fitr: Muslim feast of fast breaking. Celebrates a return to normal life after the prolonged fast of Ramadan
8.) Five Pillars of Islam: the basic obligations individual Muslims observe: 1) the profession of faith, 2) daily prayer, 3) the alms tax for the needy, 4) fasting during the month of Ramadan, and 5) taking the hajj at least once.
9.) Hadith - Hadith is the record of the sayings of Prophet Muhammad (saw). The sayings and conduct of Prophet Muhammad (saw) constitute the Sunnah. Hadith has come to supplement the Holy Qur’an as a source of the Islamic religious law. It is the second pillar after the Qur’an upon which every Muslim rests his faith. It consists of Mat'n and Isnad. Mat'n means the text of the Hadith, while Isnad means the chain of transmitters to that Hadith.
10.) Hajj: pilgrimage each Muslim is supposed to make once in a lifetime to the shrines in and around Mecca
11.) Hijrah: literally means, "migration"; the migration of Muhammad and his disciples from Mecca to Medina in 622 C.E.
12.) Iblis: Fallen angel who is the Satan figure in Islam
13.) Ijma – It is the Arabic term which refers to the consensus of Muslim scholars of a given generation after the death of Prophet Mohammad on religious issues. It may also refer to the universal and infallible agreement of the Muslim community, especially of Muslim scholars, on any Islamic principle, at any time. The ruling laid down by Ijma is considered to be authoritative, permanent and binding and its validity is not confined to a time limit.
14.) Imam: literally means, "one who stands before"; in Sunni Islam, the leader of worship in the mosque. In Shi'ite Islam, a spiritual successor to Muhammad who is endowed with the power to interpret the truth in the age in which he lives.
15.) Jihad: literally means, "struggle"; referring to the obligation of all Muslims to struggle against error.
16.) Kaaba: literally means, "cube"; the central shrine of Islam, located in the Grand Mosque of Mecca. It symbolizes the center of the world and is visited by Muslims on the hajj.
17.) Khadija: Muhammad's wife and the first to accept his teaching
18.) Mahdi: literally means, "the guided one"; in Islam in general, a descendant of Muhammad who will restore justice on earth. In Shi'ite Islam in particular, a messianic imam who will appear to end corruption.
19.) Masjid: Muslim house of prayer
20.) Muslim: literally means, "submitter" (one who submits to the will of God); one becomes a Muslim by utterance of the Shahadah: "There is no God but Allah, and Muhammad is his prophet."
21.) Prophet Muhammad Sallallahu ‘Alaihi Wasallam (SAW) is the last prophet of Allah sent to mankind. He was sent to complete the mission of the previous Messengers (including Abraham, Moses, Jesus and others) of calling people to believing in Allah and following the guidance and teachings of Allah. Muslims regard Prophet Mohammad (SAW) as their highest role model and they aim to follow in his footsteps in all of their actions.
“We have sent you O Prophet only as mercy for the whole world.” Surah Al-Anbiya 107
22.) Ramadan: month during which devout Muslims do not eat or drink between sunrise and sunset. The fast celebrates the month in which the Prophet received the Qur'an.
23.) Shahadah: Creedal statment of Islam: "There is no God but Allah, and Muhammad is his prophet."
24.) Sharia: the path or way Muslims are to follow; hence, Muslim 'law'
25.) Shi'ite: literally means, "the party of"; this Muslim group, which accounts for approximately 14% of all Muslims, split from Sunni over the issue of rightful succession to Muhammad
26.) Sufi: literally means, "woolen"; Muslim group that seeks a mystical knowledge of God
27.) Sunni: the largest of the two main branches of Islam; where the Qur'an is not explict this movement appeals to Sunna (the manner of behavior associated with Muhammad; via hadith)
28.) Surah: Chapter division within the Qur'an
29.) Umma: literally means, "community"; the entire community of Muslims throughout the world
30.) Wahhabi: Ultraconservative Muslim movement founded in the 18th Century and oppoed to all forms of change within religion and culture
The Shabab Al-Khidma Organization: Muslim Youth in Action
While the trend of community pantries flooded our timelines, the initiative of serving free food for all is not something new to this Muslim youth organization in Zamboanga City. The Shabab Al-Khidma, literally Youth in Service, has been providing free iftar (pre-sunset meal) for fasting people in their community for almost a decade. The organization’s members, which is composed of Madrasa students, dedicate their untiring service to serve the fasting people in their community free of charge.
This initiative does not only strengthen the brotherhood between these youth but also strengthen the spirit of giving for they attract people who want to join their cause by donating money and in-kind goods.
From Barangay Recodo, Zamboanga city, this year, they expanded their service to Brgy. Mercedes, Masjid Lappasan, and Masjid Nur Hidaya thru a cause titled Iftar Drive Mindanao together with other Muslim organizations in Zamboanga City.
The Iftar Drive Mindanao initiative aims to extend help to Muslim families celebrating Ramadan in this time of crisis and uncertainties.
The Shabab Al-Khidma also serves as volunteers to the Ulama and any Islamic programs in the city aiming nothing but the credit from Allah.
Reference:
https://web.facebook.com/shababulkhidmafilislam2
The Bangsamoro Struggle
In his article, Majul (1976) discussed that during the time of the Spaniards in the Philippines in 1565, they brought with them the aim of expanding Christianity. They were successful in Luzon, Visayas, and some parts of Mindanao but were met with strong resistance in Western Mindanao and the Sulu Archipelago. The long fight between the Spaniards and the Muslims in the Philippines, which lasted for more than three centuries, was called the “Moro Wars,” and up to now, the effects of these wars have left scars on the Muslims. Some of these effects include the confinement of Islam to Southern Philippines; destruction of Muslim lands; and the ideology of hate left by the Spaniards to the Christians towards the Muslims. The Moro Wars left a heritage of mistrust, suspicion, and even fear between the Christians, who dominated the country, and the Muslims who were considered as the minority.
Further, Majul conferred that during the American occupation, the Muslims were still highly resistant because of fear of losing their independence and their right to practice their religion. However, Americans generally followed their principle of religious freedom and tolerance. The history of the Muslims in the Philippines has pointed out the main problem of Muslims, and that is the preservation of their religion in a country where they are a minority. Meanwhile, while this has been identified as a significant problem, it cannot be discounted that another problem is the lack of knowledge in Islam and how to practice the religion properly.
Strachan (2015) mentioned that the conflict in the Autonomous Region of Muslim Mindanao (ARMM) is seen as a mixture of traditional forms of struggle between rebel groups and government forces; and, tensions in the community, especially between clans. In his study, he cited that following Philippine independence in 1946, significant numbers of settlers from the northern Philippines came to what is now known as the ARMM. This led to a rise in Moro nationalism and the formation of several Moro armed groups who fought for their independence. In 1989, the ARMM was established. Despite this, conflict continued throughout the 1990s. The Final Peace Agreement between the GPH and the Moro National Liberation Front (MNLF), one of the groups fighting the GPH, was signed in 1996. However, this failed to end the conflict in the region, which continued throughout the remainder of the 1990s and the 2000s. Numerous attempts were made to resolve conflict in Muslim Mindanao, none of which were successful. Hence, the rise of rebel groups increased in the ARMM. These range from relatively large groups, such as the MNLF and the MILF, to smaller groups like the ASG. There are also many tiny groups, which are reportedly coming out in support of the Middle East-based Islamic State (IS) (Banlaoi, 2015). It is alleged that many of these groups had previously declared their allegiance to al Qaeda (Banlaoi, 2015).
In an article by Buendia (2005), he stated that the Mindanao conflict, most commonly known as the Muslim armed resistance against the Philippine government, has deep historical roots, and the resolution has been difficult. The armed conflict, which is continuously being fought by two competing sides of national self-determination on the one hand, and protection of state rights on the other, has taken thousands of lives, destroyed millions of properties, and displaced a significant number of people. The article also argues that the Moro self-determination struggle is triggered by the combined causes of state’s centralism that restrict their self-governing power, socio-economic grievances and deprivation, and perceived injustices, discrimination, and alienation of the people from the mainstream of Philippine political and economic development rather than an overarching movement with a single concept of a Bangsamoro. The article also concludes that the armed conflict between the Moros and the state is more of contestation of democratic space where expansive and interactive governance can function and thrive both for the minorities and the majorities rather the question of national self-determination.
Macasalong (2014) discussed that the Moros protested for their rights for self-determination since the United States of America freed the Philippines on July 4, 1946. The Moros believed that they should not be part of the Philippines since they were not technically colonized by the Americans. The Moros tried to pursue their legitimate rights through peaceful means. Some of the Moro leaders even entered politics and began to advocate the embodiment of the Muslim rights to the constitution and the laws of the country. However, the government did not reciprocate the gesture. Instead, its policies towards the Muslims, in general, were considered as part of an assimilation program and ethnic cleansing. These became the “triggering events”[1] for the Muslims to realize the urgency of having their liberation movements in order to safeguard their lives from what they called neocolonialism. The Jabidah Massacre that took place on March 17, 1968,[2] was the first to highlight the aggressive treatment of the government to the Moros. This massacre took the lives of 64[3] young Muslim trainees in the Philippine Army. According to the lone survivor, Jibin Arola, the trainees wanted to back out upon discovering that the real mission of their training was to invade Sabah and not to fight the Communist insurgency, as they were told during their recruitment.[4] Uproars and demand for justice were heard all over the country. Muslim students and demonstrators in Manila held a weeklong vigil in front of the Malacañang Palace, the President’s office, demanding justice for the victims. Despite this, the protest went unheeded.
[1] This description is first used by Macapado Muslim in his book “The Moro Struggle in the Philippines: The Nonviolent Autonomy Alternative.”
[2] Salah Jubair, Bangsamoro: A Nation under Endless Tyranny, (Kuala Lumpur: IQ Marin SDN BHD, 1999), 132.
[3] Ibid.
[4] Marites D. Vitug & Glenda M. Gloria, Under the Crescent Moon: Rebellion in Mindanao, (Quezon City: Ateneo Center for Social Policy and Public Affairs, 2000), 4.
The Spread of Islam in the Philippines
Islam began to spread in the Philippines in the 9th Century thru the arrival of Muslim traders who originated from the present day Malaysia and Indonesia to the southern parts of the Philippines. The Muslim influence reached as far as Luzon, in the Kingdom of Tondo which was supplanted by Brunei’s vassal-state the Kingdom of Maynila. In 1380, the first Muslim trader to reach the Sulu archipelago was Karim ul’ Makhdum. The spread of Islam was hampered in Central and Northern Philippines by the Spanish Colonization in the 16th Century.
Mindanao and Sulu are the original homeland of the Philippine Muslims but the main concentration of the Philippine Muslim population is confined largely to the western side of Mindanao down to the Sulu archipelago. In mainland Mindanao, the Muslims are dominant only in Lanao and Maguindanao provinces.
The rise of Islamic political institutions in Southeast Asia began in the early 15th century. Sulu was the first Muslim community in the south to establish a centralized government, the Sultanate of Sulu in1450. It was founded by Hashim Abubakar. The full Islamization of the west coast of Mindanao was accelerated with the arrival of Muhammad Sharif Kabungsuwan. He established the Sultanate of Maguindanao.
Today, the culture is the blend of Islam and Adat.
People of the Current - More on the Tausug
The name “Tausug” comes from the word “tau”, which means "man" and “sug”, which means “current”. Traditionally they are sailors, pearl divers, and traders. Their homelands in the Sulu Archipelago have a strong tidal wave from the Sulu and China seas to the Celebes Sea, which made the Tausug people of the current. Tausug also referred to themselves depending on the area where they reside, for example, the “Tau higad” are the people that live in the seacoast;”Tau gimba” the people who live in the hinterland; and ”Tau pu” are those who live on the neighboring islands outside Jolo. While “Suluk” is the term used officially in Sabah and ethnographic literature.
The typical Tausug structural house has a single rectangular room, bamboo- or timber-walled, with a thatched roof, and is raised on posts about 2 to 3 meters from the ground. The house is surrounded by elevated porches leading to a separate kitchen. In Sulu, fishing and local commerce are the main sources of living, while in Jolo, it has a significant agricultural component. Their subsistence is based on agriculture, fishing and trade, and raising livestock. They grow different kinds of crops in between the rows of the planted rice, all at the same time, this process is called intercropped, which is to produce more crops in each area. Other crops such are coconuts, coffee, abaca, and fruit are grown as cash crops. Some are seasonal fruits and can result in a great source of income for the Tausug. Some of these seasonal fruits are durian, lanzones, mangosteens, and many more. Both men and women can share the workloads on the farm, men do the heavy stuff such as clearing, plowing, and fencing fields, while women tend to do the lighter stuff such as vegetable garden and gathering fruit. Women usually manage the financial status of the family, and men usually go fishing, metalworks, interisland trade, and smuggling between Sulu and nearby Malaysian ports.
Adat or the customary law is the pre-Islamic source of Law for the Tausug. Their community (banua or kauman) is governed by the datus of their respective communities. In the year 1380, Islamization in Sulu, the Islamic faith was brought and introduced by Shariff Karim al-Makhdum. With these, there are Tausug cultural practices are celebrated following the Tausug customary law and the Islamic law, for example, marriage.
Pre-marriage courtship is not recommended in Tausug traditions it is considered as a shame (makasipug) in their community, hence, both males and females are not allowed to choose whom to marry, it is up to their parents who will fix and arrange their marriage for them. Therefore, when the male and female reached the age of puberty (akilbalig), age of 14-15, the ideal age for them to get married, pagpangasawa, a formal way of asking a woman or the bride to be for a marriage, is much more ideal and acceptable for the Tausug. At present time, instead of a marriage arranged by parents, the concept of destiny gave the young male and female the free will to choose whom to marry and when to get married, as long as it does not contradict the teachings of Islam and the customary law of the Tausug, where humiliation and embarrassment of the Tausug family is a must to protect and guard by all means. However, it is still recommendable to get married at an early young age.
In Islam, Marriage is highly recommended, it is a legal and social contract between two parties. In article 15 of the Code of Muslim Personal Laws of the Philippines, there are at least four essential requisites of marriage given: (a) Legal capacity of the contracting parties; (b) Mutual consent of the parties freely given; (c) Offer (ijab) and acceptance (qabul) duly witnessed by at least two competent persons after the proper guardian in marriage (wali) has given his consent, and (d) Stipulation of customary dower (mahr) duly witnessed by two competent persons. These essential requisites are enough to consider a successful wedding ceremony. A traditional Tausug wedding may look complicated due to many steps in preparation but the beautiful and elegant artistic result of the whole process pays for all the hard work. Aside from the beautiful, shimmering, and embroidered garments worn by the bride and groom, their families, visitors, from the Tausug delicacies being served, the tiyula itum (black soup) to the colorful deserts, all of the wedding rites, I would like to emphasize a part of the ceremony, even if repeated a thousand times will never make me lose my interest, it is Khutba Nikah, a sermon delivered by the officiating imam that just not reminds the newlywed with all the do’s and don’ts in marriage, but as well as reminding everyone, to always choose the right decision and trust in the Almighty, and to always extend their patience throughout their marriage life. Although Islam has a solution to a marriage that is not healthy and cannot be fixed anymore, which is divorced but is hated by the Almighty.
References:
Bangahan, M. (2013). Steps of Tausug Wedding. Retrieved 19 July 2021, from https://bangsasulu.wordpress.com/2013/01/07/12/
de Jong, R. (2010). The Last Tribes of Mindanao, The Tausug, People of the Current. | ThingsAsian. Retrieved 25 July 2021, from http://thingsasian.com/story/last-tribes-mindanao-tausug-people-current
Kamlian, J. (2005). Islam, Women and Gender Justice: A Discourse on the Traditional Islamic Practices among the Tausug in Southern Philippines. Muslim World Journal Of Human Rights, 2(1). doi: 10.2202/1554-4419.1040
P.D. No. 1083. Retrieved 25 July 2021, from https://www.lawphil.net/statutes/presdecs/pd1977/pd_1083_1977.html
Tausug Cultural Orientation. (2008). Retrieved 25 July 2021, from https://aboutphilippines.org/documents-etc/tausug.pdf
Tausug | people. Retrieved 19 July 2021, from https://www.britannica.com/topic/Tausug
"Tausug." Encyclopedia of World Cultures. Retrieved June 16, 2021 from Encyclopedia.com: https://www.encyclopedia.com/humanities/encyclopedias-almanacs-transcripts-and-maps/tausug
Lake Dwellers - More on the Meranao
Maranao, Maranao, or M’ranao means “lake dwellers” or the native people living around Lake-Lanao in Bukidnon-Lanao Plateau. Maranao tribe is the largest Muslim tribe in the Philippines, and Marawi City is known as an Islamic city and is home to most of the Maranao tribe. They inhabit around Lake Lanao in West-central Mindanao, where they numbered about 840,000 in the late twentieth century. Immigration of the people from other parts of the Philippines to the land of the Maranaos leaves them with no choice but to move somewhere else, into their neighboring provinces, and even into Manila.
Maranao is a breakaway group of Maguindanao who converted
to Islam; all families can trace their religious roots back to Sharif Kabunsuan, who brought and introduce Islam to the inhabitants of the area. Communities are centered on a mosque and a torogan. Maranao’s royal residence was the torogan a resting or sleeping place, it is a traditional house, a home to the Sultan, his wives, children, and servants of the Maranao. It is built by the local people and it is the most spectacular Filipino secular architecture. However, torogan is not just a home; it also serves as a communal house where the community's businesses are conducted.
Ancient Maranao believes in legendary stories. They believed that tonong, an invisible being, protects them from illness and protects their crops from pests. Traditional Maranao feeds the tonong with food and betel nuts placed in a lamin, a three feet long box wrapped in yellow clothe and hung from a house beam. The tonong believes to have different names, other spirits or the unseen creatures, such are: inikadowa, person’s invisible double; arowak, souls of the dead who visit their kin on Muslim holidays; gagamoten, a human poisoner; langgam, a ghoul who eats the flesh of fresh corpses; balbal, the one that splits their body in half, the upper body that flies while the lower body part is left at home. These beliefs, later on, were neglected by the Maranao individuals who have gone abroad to study and learn more about the teachings of Islam.
Maranao is known for its sophisticated textiles, woodcraft, and metalworks. Maranao textiles are famous for their colorful and flowery designs. The motifs woven into the fabric and the richness of the colors used as well as the materials used in Maranao textiles symbolize the socio-economic rank of the person who wears it. Malong an item of versatile clothing is a sample of a Maranao textile that can be worn by all genders and classes, it is made of silk or cotton and is often used on special occasions. It also comes with different varieties, landap, andon and plaids. The yellow malong is considered to be royal. The awang, or dugout boat, is used in Lake Lanao is one of the most unusual and decorative dugouts in the world, it is hewn out of one big log. Small Awangs are used for fishing while the bigger one is used for transportation around the lake. Their arts and crafts are easily recognizable due to the pattern that they usually use, the okir or okkil, an organic flowering and branching motif, a traditional motif that Maranao artists are using. Aside from okir they also have different designs, niaganaga, a stylized dragon; pako rabong, represent a growing fern; sari-manok, a stylized bird.
Formerly, Maranao young lads and lass must be equipped with knowledge and skills by the time they are already qualified to get married. Such are playing instruments, kulintang, and kalilang ensembles; dancing singkil, was once required for aristocratic girls. Singkil is performed with two pairs of bamboo poles, while the performer steps in and out of the crossed bamboo poles, she would maintain a grave expression and her waving a hand fan. Sagayan, is a male war dance. Kambayoka, an all-night contest in oratorical singing, is usually held as part of the celebrations of the high-status people; they also have darangen an ancient epic song that encompasses the wealth of knowledge of the Maranao people.
Maranao tribe is one of those tribes that protect their cultural practices from the influence of the modern practices of the present times, and preserve their traditional practices for their future generation to be able to witness the beauty and the colors of their tribe.
References:
de Jong, R. (2010). The Maranao Tribe from Lake Lanao | ThingsAsian. Retrieved 19 July 2021, from http://thingsasian.com/story/maranao-tribe-lake-lanao
Britannica, T. Editors of Encyclopaedia (2016). Maranao. Encyclopedia Britannica. https://www.britannica.com/topic/Maranao
"Maranao" World mark Encyclopedia of Cultures and Daily Life. Retrieved June 16, 2021 from Encyclopedia.com: https://www.encyclopedia.com/humanities/encyclopedias-almanacs-transcripts-and-maps/maranao-0
Maranao | Ethnic Groups of the Philippines. Retrieved 19 July 2021, from http://www.ethnicgroupsphilippines.com/people/ethnic-groups-in-the-philippines/maranao/
MERANAO - Bureau on Cultural Heritage - BARMM. (2019). Retrieved 19 July 2021, from https://bch.bangsamoro.gov.ph/bangsamoro-cultural-heritage/bangsamoro-tribes-muslim/meranao/
UNESCO - Darangen epic of the Maranao people of Lake Lanao. (2008). Retrieved 19 July 2021, from https://ich.unesco.org/en/RL/darangen-epic-of-the-maranao-people-of-lake-lanao-00159
The Indigenous Muslim Tribe of the Island of Basilan - The Yakan
Yakan mainly lives on the island of Basilan in the Southern part of the Philippines, probably the original inhabitants of the island. Their language is Malayo-Polynesian, closely associated with the Sama and the Bajau language. Their houses are built far enough from their neighbors’ houses, and the spaces in between were used to grow edible plants that they can harvest for daily needs and even as medicines. Their house, traditionally has a steep thatched roof, and in a rectangular pile, only has one big room, and the important part of the house is the entrance, the porch.
Yakan is mainly an agriculturalist, and historically, a supplier of rice to their neighboring tribes, the Tausug, the Sama, and other coastal people of the region. They grow many other kinds of crops, and to help increase the productivity of their land, its health, and nutrients, they practice crop rotation in which planting different crop on the same land for a period of 2 or more years. The Philippines has gained independence in the mid-20th century, many migrants from different parts of the country went to the Yakan areas and formally acquired rights to traditional Yakan lands, which led to serious conflict within the region, the people. This also results in Yakans fleeing their land to other parts of the country, even to Malaysia.
Aside from observing their duties as Muslims like celebrating Muslim holidays, leading an event to thank the Almighty for every blessing they received. Despite fleeing their home-land, Yakan tribe still brought with them their colorful traditional practices and beautiful ways in making their crafts and arts, and weaving. Yakan men do the plowing and harrowing in agricultural work while, household chores are done by women, but then these two works can be done by both men and women in substitute or they can also work it out together. The Prophet Muhammad ﷺ always helps his wives in doing household chores and makes his wives happy, and it’ll be rewarded by the Almighty. However, crafts and weaving are done separately, by men and women, respectively.
Yakan wedding ceremony is one of the occasions that are well prepared to be able to have a good outcome, a highlight, that is meant to be spent well by the family and friends of the bride and groom, especially the bride and groom for them to cherish and treasure the moment that they vowed together to be with each other for the rest of their lives. Yakan wedding usually lasts for 3 days and is announced by an agong chant. The bride and the groom, both are observing rituals in separate places, where they take a bath and doing preparations individually, both of their faces are being painted with white dots, scribbles, or spots as part of their tradition, the white paint used is a mixture of flour and water, the application is done with the use of bamboo sticks in different sizes. And for their wedding outfits, they are wearing their tribe’s best finery with a piece of clothing called “seputangan” with a complex weaving technique. The bride is covered with what they call “oloskusta budjang” on the night of the wedding. The bride sits on a carriage called “usungan” and is carried by her relatives, the bride is held to her residence where the wedding takes place.
The groom’s entourage is also a jaw-dropping scene on their wedding day, the groom is accompanied by the imam, the grooms’ relatives, and by brave warriors, the groom is also carried on the shoulders of his male relatives. Later the groom will be handed with a spear and shield by an imam and would perform the symbolic dance of love and war, the “tumahik” dance, which shows the sincerity and bravery of the groom to protect and fight for his family in times of need, failure to do so, the wedding will not take its place. Like the usual dance accompanied by music, the tumahik dance is also performed with a piece of music called “megtambul” played with the “tagunggu” or the gong ensembles which is mostly present during a wedding and other Yakans’ festivities, then Tumahik dancers will take place to continue what the grooms have started. The grooms’ entourage as he approaches the staircase of the brides’ house, the Sa-il or the Yakan song is sung by one of his relatives, only then, they will be welcomed by the brides’ family to enter the house. The wedding will then be solemnized by the imam.
We all have this one event in our life that we will never forget, maybe, for the Yakan, celebrating a wedding is one event in their life that they will never forget, all the smile, laughter, joy and love poured into this celebration from preparation to solemnization and the unity of two families now become one. Remember, it is not important even if the occasion is extravagant or not, what matters the most is how you cherish that moment and how happy you were in that particular moment.
References:
Gorlinski, V. (2012, October 15). Yakan. Encyclopedia Britannica. https://www.britannica.com/topic/Yakan
Musa, Y. (2020). Retrieved 19 July 2021, from https://lgu-sumisip.com/pagkawin-wedding/
Musa, Y. (2020). Retrieved 19 July 2021, from https://lgu-sumisip.com/tumahik-yakan-war-dance/
Stockinger, J. (1998). The Yakans of Basilan Island. Retrieved 19 July 2021, from https://www.univie.ac.at/Voelkerkunde/apsis/aufi/yakan/yakan.htm
Textile Tribes of the Philippines: Yakan Weaving, Weddings and Wears - Haute Culture Textile Tours. (2016). Retrieved 19 July 2021, from https://hauteculturefashion.com/yakan-tribe-textiles-mindinao-philippines/
Yakan — Parangal Dance Company. Retrieved 19 July 2021, from http://www.parangal.org/yakan
Yakan | Encyclopedia.com. Retrieved 19 July 2021, from https://www.encyclopedia.com/humanities/encyclopedias-almanacs-transcripts-and-maps/yakan