The Maranao

“Practices and Beliefs”

1st Script:

Who are Maranao?

Constituting one of the largest Moro groups in the Philippiones and claiming to be followers of
Islam, the Maranaos have been a subject of both scientific research and impressionistic observations for
several centuries. Their number is uncertain, albeit they are estimated to be more than three million.
They are found in almost all urban centers in the Philippines as businessmen, professionals in different
fields, employees and students. They are however concentrated in the Lanao provinces in Mindanao,
especially Lanao del Sur, their ancestral homeland which they fiercely defended from foreign
domination for several centuries. Lanao del Sur also is one the highly embattled areas of the country
during the Martial Law period in 1972 to 1986. It is where the second largest and the deepest lake in the
Philiipines, Lake Lanao or Ranao is located. Ranao is where the ethnic identity “Maranao” or M’ranao is
derived: “Maranao” means People of the Lake.

The Maranao Society.

On the subject of Maranao society, it may be said that society today is fast changing. The change
is so rapid that the old and the new exist side by side. Superficially, these changes are visible at a glance.
Walking around Marawi City, one could really observe Maranao in an Arab garb, in an American coat,
in a Filipino Barong, in a Malaysian attire, wearing a Pakistani model, or a Maranao adornment.
Furthermore, Maranao traditional flags are new mingled with an usually are outnumbered by the modern
streamers/tarpaulins and billboards placed strategically or hung on the walls of houses congratulating
somebody for his new appointment in a career service, for finishing a degree, for his coronation and
others. This justifies calling Marawi City the “City of Streamers” or the “City of Congratulation.”

There were years when Marawi City could be appropriately called a “Dead City”. Only few
individuals or cars were seen on the streets as early as seven in the evening. Years ago, the tricycle was
the major means of transportation within the City. Today, they are displaced by the modern ikot or “City
limit” jeepneys. The City is now very much alive especially during the month of Ramadhan.

There are other visible changes in the Maranao society. About 30 years ago, only few Maranao
stay in Manila. Today, about 100 thousand of them are there engaged in different kinds of occupations.
They are also found in almost all cities in the Philippines These Maranaos go back and forth from Lanao
to their occupational places. Consequently, they are agents of social change.

2nd Script:

Courtship and Marriage

Being exposed to other cultures, I find that the first thing that comes to mind when I think of
courtship is two persons of opposite sexes alone together, one expressing love for the other through
word of mouth or body language, as can be seen in streets, in school campuses, in parks or in other
suitable places.

This description of courtship may be common in a society whose culture gives a wider freedom
to its members to choose partners. In another and more conservative society, such as the Maranao, such
a courtship may be immoral, insulting or offensive to tradition laid down by ancestors, against the
practices of family or kindred or against the laws of the supernatural, be it God or the spirits. Certain
 sanctions are usually prescribed and imposed against such practice, either to the girl, to the boy, and may
be even to their kin. The prescription may be in form of social disapproval, ostracism, fine, physical
punishment, etc. These sanctions may be employed as kind of social control mechanism for members of
the society to conform to the established patterns.

Furthermore, we generally think of courtship as something that happens prior to marriage. This
may not be always so, since courtship can also happen after marriage in some societies. Courtship in this
case may last for days, months or years, depending upon certain criteria considered. Courtship also
usually considered to be the concern of individual couples, or in larger cases of the parents, relatives or
go-betweens acting as facilitators or as a pressure force for the immediate and smooth acceptance of the
proposal. But courtship, as among the Maranao, can also be a group work. It may the entire family,
kindred or community who would court the other party.

A courtship method may vary from one party to another, as it can be based on personal ability, or
some patterned ways of conduct defined by culture. It can be done wit or without the knowledge of the
courted individual or, in some cases, even without the knowledge of the person to be “married off” by
the courting group.

Although some observers may consider Maranao courtship and marriage practices to be
primitive, with all the negative connotations of that term, functionalist would argue that any existing
institution ha its functions, otherwise it would cease to exist, and evaluating these functions must be
done within the proper social and cultural context.

Selecting mate

We tentatively view courtship as a process undertaken in order to win the love of someone of the
opposite sex for the purpose of marriage. On this point, the Maranao courtship may start either prior to or after
marriage. There are proofs to show the existence of the latter. There are a number of cases in which the couple
does not see each other until their wedding day because their selection of a partner is usually undertaken by
parents, kin, or the community. In some cases, children may be betrothed as infants or promises may be made
between families regarding children still unborn. Even children who are allowed to confide to their parents their
wish to marry, because of personal attraction, is subject to the decision of the parents or kindred. We hear of
brides who refuses to live with their husbands for weeks, months or years. Finally, there have been marriage
that broke down because one partner adamantly refused to accept the other.

Arranged marriage is prevalent in Maranao society because of family social and economic factors which
are given prime importance, that is, marriage is seen as an institution establishing a union between two families.
It is a bond uniting two families in which the sharing of problems and happiness is the major consideration.
Thus children to be “married off” are always told the practical reasons for the union such as: the other family
can give you happiness, or can bring you up; it has many members who help one another, who do not bother
their in-laws, who belong to the royal blood; the intended spouses will be a good wife or a husband, responsible
one, and many others.

2nd Script:

MALONG

The malong is the most colorful unisex dress of the Maranaos. In one sense, it is simply a barrel or
pillowcase-formed skirt with equal circumferential opening on both ends. Either of which is the entrance or exit
for the wearer. Yet, it is also a delicate garment involving great weaving skill and art. Expressive of the rich
artistic tradition of the people, it is also probably the most versatile apparel in the world.
 The malong was first popularized many years ago in the Miss International tilt in the United States by
the tall, stately Filipina beauty, Gemma Cruz, who won the contest in 964, becoming the first Filipino and Asian
to win the title. First Lady Imelda Romualdez Marcos also, who is a patroness of Filipino culture and art, takes
prides pride her collection of expensive malongs which she dons during some state receptions during their
family regime. Accordingly, Mrs. Marcos was once guided by a motorcade to a village in Marawi City where
expert malong weavers displayed their crafts. After looking at the women demonstrating their weaving, the First
Lady was asked by the guide whether she wanted some malongs. She gracefully said, “No, I already have
many, but if it’s that one worn by that woman, maybe I’ll buy it.” She was referring to a dignified Maranao lady
in her malong and standing some distance on the roadside watching the visitor’s entourage.

However, the barrel-style garment, whether handwoven or from the textile factory, is not a cultural
monopoly of the stylish Maranao and their Maguindanao sisters and brothers in Cotabato. It is equally a
traditional costume among other Muslim groups – the Tausug, Samal, Yakan and other small population groups
in Borneo and Palawan. Hill tribes also wear the costume but called it by different names. The Maranao-
Maguindanao term malong comes from the same linguistic matrix as the Tausog – Samal tajong, and Visayan-
Luzon patajong. The Ilongo women of Panay still weave lineal-designed and multi-colored patajong – akin to
one of the malong designs in Lanao, also resembling the woolen Scottish kilt.