Traditional Maranaw
Maranaw is one of the Muslims Tribe of the Philippines. To understand this Tribe better, many
writings and articles related to the said Tribe can be source out in the internet and related books. It
is not the intention of the writer to trace more on its origin and other related discussions, rather
concentrate on the courtships and marriage.
To be specific, Maranaws are people who live and originate around lake Lanao or are the people of
Ranaw of Lanao, Island of Mindanao, Republic of the Philippines, Asia. They belong to the
Bangsamoro and considered minority to the entire population of the Philippines. Maranaw Tribes
discourage inter-marriages to non-Muslim believers particularly women. The reasons for this
practiced is so deep which the Author allow her readers to go further through another works and
writings. But the men are permitted for this purpose.
Maranaw Tribe are fond of migrating, hence we can found them in every corner of the country and
abroad. Though they live away f...
COURTSHIPS
Kapanganakan
“Kapanganakan was still practiced in 1970’s and 1980’s. This term is
defined by the author as the “serenading”. In serenading, boys used to
sing a song in group, that in general. The same is true to kapanganakan. A
group of boys will formally come to serenade a girl. One unique scene in
this practiced was the unity of both the girls and the boys to be in group.
The girls will know that a group of boys will come to serenade in a certain
time. They will group too. Mostly, this group of boys and girls seems to be
successful in marriage. This came as the other will develop a devoted
feeling towards another.
This common practice was very popular. Most boys hail from far away
places and came to search girls in group. The practice was observed at
night time for both have to earn a living at day time. The group of boys
will say goodbye before dawn. To a certain extent, the group of girls and
boys must have speaker. But there are some groups that did not bother
and they themselves speak for the purpose. It is because the flow of
conversation was handled by ancient Language not mere Maranaw
vernacular. Any plain Maranaw listeners cannot comprehend with this kind
of conversation if they were not verse in ancient language. We were very
interested to listen as they debate philosophically, until the boys will be
accepted as official suitors.
1.) Kandaonga
This “ kandaonga” is one way of conversing which the boys are able to
explain their purpose. This is done in the form of introduction, which the
official member of the group who came for the purpose will be exposed.
Speakers of both sides will clarify as to the status of the serenading boy.
This will include a place of origin, its ancestors; may be a Sulutan or any
other Maranaw dignified family. This one of the reasons why only sons of
Datus qualify for this practiced. If the group of girls knew that a group of
boys do not descend to any well-known clan, they feel cold in handling the
group.
The practiced on tracing one descendant is still observed these days. This
gives way to intermarriages of sons and daughters of Datus. This resulted
to the most popular society of Maranaws; the pat a” pahangampong sa
Ranaw”, the “sapolo a go walo ambabaya ko Taritib” and other ancestral
origin which the author regrets to include in this writing due to some
limitations. To educate ourselves on these different branches of origin
among Maranaw Society, we can scan on related books and related
writings about these matters.
2.) Pananaroon
The “pananroon” will highlight the “kapanganakan”. The groups will sit
together, encircling each other in a “Lemba” ( Maranaw Traditional beds
and beddings) because a receiving room is not provided in the ancient
time. It is common that a night will be sleepless for the whole family. It is
through pananroon that both groups can express their ideas and can
better understand each other. The pananaroon is pronounce poetically.
Example of Pananaroon
Girl…
This laterally means…Every afternoon, a wind blows far from a distant, coming glowingly,
which I cannot heartily accept for it might be disregarded as the relationship is still light.
Boy…
Meaning…
“I do not fear to find my name in a flowing water for even if my life will be a thousand times
threatened, I will lay my life; Though, its unbearable a million times but I will gamble my life
just to win the wonder of the place.”
This will give the listeners a clear picture of how each group win the heart of the other group.
This pananaroon will be rolled a number of times depending on the interest of the boy for a
formal proposal. Each group will answer the pananroon of the other according to the
meaning and message employed.
If I remember right, during the year 1970, Maranaw love letter was still practiced by the
Maranaw ladies, and their suitors. We shall give a wink on its nature. Love letter could either
be "kapangoba", a letter from a frustrated sender or ex-boyfriend or girl friend. Other letter
can be "kapranon", a letter from a new suitor, feeling lonely and longing to share his feeling
to his prospect. The later is mostly done by boys, send as a friendly letter. Upon receipt of the
said letter, the girl would acknowledge, reminding the boy whether the girl is available or not
negotiable. It is more on a story with a redundancy of words.
When the said letter is received by a lady, the family would group themselves and the famous
reader within the family will read it aloud. One sentimental letter could bring the listeners to
cry. This scene can move the family and may reunite this departed relation. On the contrary, if
the writer is new suitor, it will give him a chance to come and court the girl. Since, personal
courting is not allowed in this society, this letter serve as the passes of the boy.
We will post an example of Maranaw love letter, written 1970, pages from the collection of a
maranaw lady as anonymous. Let us note of the body, the comma and he period is represented
by "na" and "ka"
Meaning…
This is a sample love intended for a girl who has many inquiries in a certain relation. It
could be a jealousy for another girl, forming an angle of breaking with boys. If the boys
will know their relation is uncertain due to triangular assumption of the girl, this love letter
will be delivered to the family of the girl. The introductory part of the letter is an
instruction of the writer to the letter to display a beautiful mode of the recipients, as a
common man pleading in front of prestigious parsons, since the letter will be read in
public. After the introduction, the writer will portray his longing for a faithful and true
relation. He will try to convince the reader that any suspicious act with regard to other
relation is denied. His strong denial is express by elaborating his sleepless nights, the tears
and his promise. A well decorated word that breaks the heart of the reader and the
listeners.
Usually, a love letter would run from 5 pages to 10 pages or even more than that,
depending on the deepness of the letter and the capacity of the writer. This letter is read
with rhyme and the reader is an official reader of this kind with a melodious voice. The
voice would vary according to the meaning of the words with in this letter. If the letter
seems sentimental, we expect audience crying while reading this letter.
The group of the girls will decide to answer the letter if it requires to be answered. If non of
the group knew better how to compose a letter, they will hire a composer. The writer will
follow every line of the letter so that he will not misinterpret the meaning intended by the
sender. A very familiar trouble in this relationship occurs when a boy or girl is betrothed to
another. This practice is common among Maranaw. The merriment for courtship is
meaningless when one is betrothed. The other will be married to another which he/she
don’t even meet.
Meaning…
Upon receipt of the letter, it will be known to the entire family. Possibly
the cause of the break-up is that the boy betrothed to another girl. There
is really place for jealousy especially if another girl, is influential than the
other. The introductory part of the girl’s letter is heart-breaking. The
letter will have some reminder of the broke-up. It will consist of narration
and story about their belongingness and the feeling of the girl about the
relation develop. Another touching point is how a girl survived with
loneliness knowing the relation is impossible. Letter like this usually
accompanied by souvenirs returned to the boy. A promise will be made by
the girl not look for another boy, hence breaking the heart of the boy. The
letter will be instructed to get back some souvenirs given by the girl, if
she provided. Included in the contents of this letter is the hardship of the
girl in trusting the boy, yet it turns out to be impossible.
4.) K Kapaniwaka
As the courtship developed, the boy will give gift to a girl but in a form of
friendship. The relationship is still unofficial hence the gift should be
treated as for friendship only. This part of the courtship requires the boy
for unconditional surrender. He has to satisfy every member of the family
including the relatives. It is possible too that the gifts are not only meant
for the girl but to the entire family. By doing this, any member of the
family who disagree on the relation can give way and allow the boy for a
formal relation. The relation will be known to the public by involving the
relatives of the boy.
5.) K Kapangilay-lay
The boy will reveal this relation to his parents. If the family of the boy is finically ready for the
formal relation, they will visit the family of the girl. This for them to get familiarize with girl.
Many angles have to be considered in this way. They will judge on the way the girl entertained
visitors and the financial status of the girl. Sometimes, if the girl is aware of this visit, she will
not personally meet the parents of the boy. This is advantageous than giving an inch for
comments about the beauty of the girl.
This visit did not seal the formality of the relationships. After this visit, the parents will discuss
on the possibility of the formal proposal. The formal proposal will be base on the capacity of
the girl. The dowry is the major factor that is why they will weigh on lowest possible amount to
propose. The family will start to find a possible mediator.
B.Kapanoksam
After a boy passed a major task in courting the girl, the parents will be
ready for a formal proposal. Finding for a possible mediator is the key.
Sometimes if a mediator is not intelligent in handling the proposal, it will
cause the two parties for a serious break-up. To find a perfect mediator,
the family of the boy will for an influential and closely related to both of
them. He must be a Datu or a Bae, or any person from a well-known family
with financial capacity, able and willing for the said purpose.
1.) Kapanok-tokao
The role of the negotiator will progress as all possible ways has been
agreed by him and the family of the boy. As it developed, the mediator
will set a schedule for public appearances of the two families. This is to
announce the relation publicly.
2.) Kandialaga
A series of preliminary talks have been done. The two families will be
ready to see each other publicly. All interested relatives and friends of
both families will be invited for the formal announcement of the proposal.
The settled amount of dowry will be announced too in this affair. Series of
talks will be made in public, announcing the ties-up of the two families.
The hosts (family of the girl) will formally opened the program, by asking
the guest of their noble purpose of visit. Any representative from the boy
will answer and announce their interest for the proposal. The host will
again answer and asked for an amount that will enable the boy for such
proposal. Another representative from the boy will announce the highest
possible amount that the boy can have for his noble intention. This time,
the boy will announce a higher amount which turns to be sky is the limit.
This is possible since both families know the limits as revealed by the
negotiator.
With regards to this affair, the groom must bring wit them an amount
which is 10% of the total agreed dowry. This amount is excluded from the
principal dowry. The family of the girl will have a festivity of foods to
serve the guest. If the agreed amount is higher, the same will reflects on
the preparation of the foods. The observing public will know how much
amount is agreed by just estimating the foods being served. On their way
home, they will have a live discussions on the affair, may be positive or
negative feedbacks.
The relation has been made in public. The boy can visit the girl anytime he
wanted. He is a official visitor, and can even talk to her, if the girl allows
him.
3.) Kapaniwaka
“Kapaniwaka” as mentioned in this writing has two stages. One for the
start of the courtship as the relation has not been announce in public and
another after the formal announcement. The “kapaniwaka” in this stage is
formal and publicly done. To be sure, this affair is a big one and needs
more preparation. This is to give gifts to the concerned family that
included the friends of the girl. Usually the groom will bring native
Maranaw foods and cosmetic products. The later will be afforded to the
friends and family of the girl who are single. Any amount spend in this
purpose is not a reduction to the principal dowry.
The boy will be faced a major issue in balancing the official relationships.
The expenses will be unaccounted just to stabilize the said relationship.
There is a specified amount that the boy has to pay for this affair. The said
amount will be divided accordingly to the friends of the girl. But the said
friends will exclude male friends of the girl. The rest of the night will be
merry making. This will serve as the night for their unmarried days.
Today’s generation consider this as shower party.
II. MARRIAGE
A.) Kambityara
As everything has been settled, the two families will schedule the
wedding. There are tasks to handle before the formal wedding. Other
influential family will have the “kambityara separate from the wedding
ceremony. Kambityara is a family affair, which the family will feast two to
three days before the wedding. Other hurdles will be encountered in this
stage. Sometimes, this will cause the family of the boy to back-out. The
expenses incurred in this manner exceed to the principal dowry. If the
groom is not ready for the other trials, they will withdraw the proposal
including the dowry. The mediator will enter the scene and come for
another negotiation. If the mediator even found it too much, he himself
will withdraw, thus causing the official break-up. This is the worse of all
the stage because the boy has already incurred major losses. The money
that will suppose to be returned is less down expenses and other major
expenses related to the affair. Mostly, only a portion of the dowry will be
returned or as high as 25% of the principal dowry.
As this stage progress, the official mediator will come to find another man
who can support his fight. Both families who favor on the success of the
marriage will come to mediate. Any additional expense incurred will be
divided accordingly by the mediators. Any losses on the side of the
mediators might be acknowledge by the family of the girl, thus giving
them chance for a return of the said amount.
If the affair seems successful, the organizers will form the program, thus
providing the two family equal parts. As to speeches, it requires the two
to have equal representatives. Speakers will have a minimum of four
speakers excluding the guest of honor. This will bring the program to
another stage.
B.) Kaidang
“ Katharo sa lalag” has two stages too. If the ceremony require two to
three days affair, the katharo sa lalag on the “kambityara is separate
from the “kataharo sa lalag” an hour before the wedding. The Katharo sa
lalag is a historical speech which the speakers will trace ancestral lineage
of both the families. This time, both families will have at least four
speakers. The two speakers will be responsible for the mother side of the
boy, another two for the father side, while two again for the mother side
of the girl and lastly , two for the father side of the girl, thus making them
equal to eight speakers. If the affair seems to run in this manner, the
program will run for two days before the formal wedding.
D.) Kakhawing
“Kakahawing” is the formal wedding ceremony. The boy will dress
properly, as the father of the girl will turned all his responsibilities to him.
Everything has been settled except for the other hurdles intended for this
affair. “Kakhawing is simply the point which the father of the bride or the
nearest kin in the absence of the father, will turn over all the
responsibilities of the later of the girl to the groom. The groom will accept
the said responsibilities and deemed accountable in any manner in case
the groom failed to comply. The caring, the loving, including a total
commitment that a father has to a daughter will be turned over to the
hands of the groom.
In another instance, this requires the boy to educate if possible the girl.
This prohibits the man for gambling, drinking wine and other illegal
activities as he take an oath not to do so. Any misconduct found out after
the marriage will entitle the girl to secure a divorce. Under Islamic Law,
only the boy who is capable of divorce, but if the society concerned found
that the man broke his promise on the wedding, he cannot decide for it
but the Law will prevail. This will break the marriage, thus the girl can
have another man as lawful husband. The second husband may or may not
follow the stages mentioned, for the girl is matured enough to decide for
herself. In short, a divorced wife can suggest a man to be his lawful
husband. On the contrary, the man can have another wife, though the
man is not prohibited to have another wife, with as many as four wives
because it is provided in the Islamic Law.
1.) Lantong
There was an instance where both relatives of the bride, mother and
father side will demand equal amount. The family of the boy will be
financially unstable, so the relatives will compensate the said “gate pass.
If not, the mediator will come to neutralize the demand, or else, the
groom will back-out and it complicates the ceremony.
" pitowa sa kasapaat sa tawo. ( speech when you are serving foods in a
formal affair)
babaloyin aken a pada adat ago panabiya rekano langon a mapiya a tawo
sa phangamponga ranaw ka aya saratiyan na aya kakhapayag o lalakho na
sabap ko katatademi ami ko dii kanggiginawai na go so dii kazezelai
makaiibarat ko kipezaboten ko dowa pandang a maliwanag a benar ko
madodowa so lapal
Mipantag san manga lokes pagari ko balowin tano a giya I a kiya kamonga
angkai a dowa kambala na makaselang sa maliwag a angkai a dowakatao
a piyakatapi tano na rizkiyan siran o kadnan sa halal na pakapemoriataon
siran o Allah sa Salih, Saliha, manga Dr, Kaningkir, Engineer Abokado,
Atty, maetro maistra Teacher, na rakes a mamakasoled siran ko sorga o
Allahu ta Allah.
3.) Sikawing
The ceremony seems to be in its final stage. The female folks of both the
mother and the father side of the bride will demand a separate amount
before the turn over ceremony. They will enter into the scene, bringing a
bedding to be use for the turn over ceremony. Some fin this to be asking
too much but he other considered this to be interesting. The folks looked
really funny, carrying with them the bedding to be paid. If the other
scenes seemed irritable, rather, this portion is very funny. The folks
feasted like catching for a last trip. The support of grooms relatives never
last. They will again provide an amount for these folks.
4.) Kaidin
“Kaidin” is the heart of this ceremony. The long winding road for progress
ended in this portion of the ceremony. The father of the bride will be
called to turn over his responsibilities to the groom. In the absence of the
groom, the next kin will do the same. The groom is considered clean, have
washed his body in an Islamic manner and dress properly to respect the
sacred ceremony. An Imam (equivalent to priest) will administer the
turnover rites. The father of the bride and the groom will hold their rights
hands together, wrapped with plain white cloth, the rites will formally
opened. The Imam will have some Islamic values for the grooms and the
father of the bride will start the turn over by mentioning the name of the
bride in tree consecutive times and so the groom will answer “yes”
consecutively too.
The rites will be followed by Islamic prayer, asking, ALLAH (s.w.t.) for
more blessing and children. The wedding has been made official, thus
requiring the groom to find his bride. The bride is in a separate place
guarded by her unmarried relatives and friends. The groom will seek for
the place, together with his escorts. The audience waited patiently as the
groom will bring with him his bride out side. Cheers and chants will echo
inside.
5.) Leka sa Gibon
The unmarried female relatives will guard the room strictly. As the groom
and his escorts knocked on the door, the speaker of the ladies will publicly
expresses their demand. The amount demanded is equals to the demand
of the boys in Lantong. The attendance inside is participated by both the
mother and the father side of the bride. It is anticipated that before the
said affair, prior arrangement for the relatives of the groom who are
willing to share an amount is done. This well-organized affair will make
the ceremony more interesting. We can observe these relatives willing to
blow-off their pockets just to make the ceremony successful. This is where
closeness of ones relatives is tested. If the relatives are not organized,
this caused an instant break-up of the two families.
If everything is locally arranged, the bride and the groom will go out
together with their escorts and friends. Both old and young cheered for
the new couple.
The audience will be divided according to their desire. Some will returned
home while few will stay overnight. It is because the ceremony has not
ended for the interested one. Two hurdles remain unsolved on the part of
the groom.
“Boka sa igot” is laterally defined as the loosen of the belt. After the first
supper of the bride and the groom together with their friends and
relatives, the male married relatives will ask for the last time. The groom
will pay an amount to the said folks to compensate them his intention of
loosening his belt. After supper, usually the newly wed will come to bed.
The male relatives have to complain and ask for an amount. Any relatives
or friends for this purpose will give the desired money. More cheers
surrounded the house and the groom will be ready to sleep with his bride.
In other instance there is no actual first night for Maranaw newly wed
couple. It is because the first night is a merry making of the entire family.
7.) Leta-igaan
The parents of the boy will prepare for the next couple of days. They will
visit the couple with rice complete with all the spices that couple need in
the kitchen. “Pogad” would mean, to keep them away fro the hatch. The
new couple seems like in a hatch that waits for a mother bird to help
them. With this visit, the couple can start independently without asking
from the parent
Though, some hate for this kind of practice, but is very advantageous for
some reasons. Just like in Marriage, which series of hurdles remain
untouched even with the modern society, the closeness of both the
relatives of the bride and the groom is preserved. With the principal
dowry alone, the groom will spend from 150-500 thousands or even higher
depending on the influence of the families involved. But through the
closeness of both mother and father side of the groom, everything is
possible. This one unique value of the Maranaw, they will not allow their
relatives to cry in front of others. This is because of the essence of
“Maratabat”. What somebody has to say about them or how will
somebody think of them and how shall somebody see them. All of these
phrases and line touch their ego. Their relatives are their wealth. Money is
just an amount that can be gained back if you try, but a foregone pride is
kept permanent which can never be recovered.