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Wednesday, November 26, 2014




Introduction / History
The Maranao people have lived on the Southern Philippine island of Mindanao since at least the 13th century. "Maranao" means "people of the lake" referring to Lake Lanao in the province of Lanao del Sur. While the majority of Maranao live in the area surrounding Lake Lanao, many have relocated to Manila as well as to other regions. Maranao refers not just to a people group but also to their language, spoken by people living in the provinces of Lanao del Sur and Lanao del Norte.

What are their lives like?
The Maranao people derive much of their identity and history from Lake Lanao. Within the surrounding region the primary source of livelihood is agriculture, including the production of such crops as rice, corn, sweet potatoes, peanuts, papayas, bananas, and betel nuts. Lake fishing is also a traditional source of livelihood. The Maranao have a very rich cultural heritage which they seem to enjoy sharing with those outside their culture. Textiles, metalwork, woodcraft, and architecture are all important cultural expressions. The AWANG, or dugout boat used in Lake Lanao, is possibly the most unique and ornate of dugouts. Maranao textiles, which indicate the status of the wearer, are known for their very ornate designs and colors. The predominate instrumental music of the Maranao people is the KULINTANG, performed on a unique set of eight melodious gongs. The KULINTANG musical tradition predates Islam, and is thus shared by both Muslim and non-Muslim people groups throughout Mindanao, as well as in other island nations to the south. The Maranao epic song, known as the DARANGEN, encompasses a wealth of knowledge of the Maranao people, and in 2005 was proclaimed by UNESCO as one of the Masterpieces of the Oral and Intangible Heritage of Humanity.

The Philippines as a whole has a high rate of literacy for a developing country, and this has led to a dramatic increase in literacy among the Maranao people as well. The Maranao are no longer plagued with the rampant illiteracy Dr. Frank Laubach observed there 75 years ago. On the contrary, degree holders are now so numerous that many cannot obtain employment appropriate for their education. Many of the highly educated Maranao must resort to the traditional occupations of agriculture and craftsmanship. The shortage of jobs in the Lanao provinces has probably led to the migration of some Maranao to Manila.

What are their beliefs?
The Maranao are one of several major Muslim people groups in the Philippines which together constitute a small percentage of that country's population. The Maranao province of Lanao del Sur is part of the Autonomous Region of Muslim Mindanao, or ARMM. Like most Muslims in the Philippines, the Maranao consider themselves to be Muslim rather than Filipino. Despite the fact that Islamic beliefs are fervently held, efforts to rid the culture of traditional island beliefs have not been totally successful, and these beliefs persist and mix with the Maranao Islamic faith to some degree.

The Christian and Missionary Alliance was successful in planting a church in a Muslim region of Mindanao in 1902. Dr. Frank Laubach began his work as a missionary to the Maranao people in 1930, a work that ultimately sparked his worldwide literacy program. In 1958 Lutheran missionary Robert McAmis began his work among Muslims in Mindanao. Despite these mission efforts and others, the Maranao remain essentially an unreached people group. Out of a total Maranao population of over one million, there are only 30-50 known followers of Jesus, yet the tools are in place for more. A Maranao New Testament has been available since 1981 and the Jesus Film and radio broadcasts have been made available in the Maranao language.

What are their needs?
If the Maranao people can be reached for the gospel, this very well may have an impact on the other Muslim people groups that inhabit the island of Mindanao. The preferred languages of these groups may be different, but their cultures are similar, and there is a historic solidarity in their common quest for independence. But in order for this to happen, the gospel must be presented in a way that continues to respect and affirm the wonderful qualities of Maranao culture.

The unique combination of rich cultural heritage along with lack of opportunity for highly qualified workers point to several possibilities for outreach to this people group. Those who are willing to become students of the Maranao culture or possibly even exporters of this culture might find open doors. And those who are willing to establish businesses in the region that supply high-level jobs to educated Maranao potential employees are likely to find even more of an open door.

Saturday, November 2, 2013

Darangan, the Maranao Epics

Darangan, which is written in Maranao (Maranaw) language narrates the heroic feats of the Maguindanao people–highlighting the bravery and prowess of the skilled Moro warriors. Dr. Frank Laubach, an English scholar   discovered the wealth of the Maranao epics in 1930,  after spending two days with 2 leading Maranaos who chanted and sung the epics all day and night.
Darangan consists of several episodes, and three of these have been translated and have grown in popularity: Bantugan, Daramako-e Babay, and Indarapatra and Sulayman. Bantugan is fabled as “the ancestor of them all.”
  • Bantugan
Bantugan revolves around the life of Prince Bantugan, brother of King Madali, the ruler of Bumbaran. The poem opens with:
“Sa alwan imanto
Na aia dun mata tabu
Mara rampun a  adar
O inai Onan o kampong
Sa ilian a Bumbaran.”
(Humigit kumulang sa araw na ito ay may pangyayaring nakapagpapalungkot sa hari ng marilag na kaharian ng Bumbaran.
“Today there is something which gives the lovely King of Bumbaran a severe case of the blues.”- F. Laubach)
It is said that while Madali won many battles, Bantugan won many hearts for the younger brother is not only a marvelous fighter but also handsome and popular.  He has courted 50 of the loveliest princess in the world but the King does not allow him to marry. His popularity later makes the older brother, Madali jealous. He decrees that nobody shall ever be allowed to speak with his brother. Driven by loneliness, the Prince leaves for foreign lands. The wandering Bantugan evetually falls ill and dies at the Palace Gates of The-Land-Between-Two-Seas. Not knowing who this stranger is, the ruler of the place and his sister Princess Datimbang (Timbang) give shelter to the poor prince. Not knowing what to do, and fearing that the prince’s death is of their doing,  they summon the council to discuss what has to be done.  A parrot (loro) flies in and identifies the handsome man as Prince Bantugan of Bumbaran. He is then sent home to Bumbaran to tell King Madali of his brother’s fate. Upon learning this, the King leaves and journeys to the heavens. He speaks with the gods and baragains for his brother’s soul to be returned to earth. Meanwhile, Princess Datimbang brings Prince Bantugan’s body to Bumbaran. Upon King Madali’s return, Bantugan’s life has been restored and the king soon has a change of heart.
King Madali, overjoyed that his younger brother Bantugan has been brought back to life, calls for a celebration. But the story of his return has  already spread, and unknown to them, King Madali’s rival, King Miskoyaw has sent his army for a siege.[ Makalayan cries]:
“O datus! Go down and graze across the sea half-filled
with foreign vintas. Enemies are sweeping down upon us…” 
(photo credit: www.muslimmindanao.ph)
(photo credit:http://www.muslimmindanao.ph)
A battle takes place and Bantugan defends his people. However, Bantugan who has just been restored is eventually captured. It is said that he later regains his strength while held captive, and avenges his warrior’s death. Another celebration is held for this victory. The people of Bumbaran feasted and King Madali welcomes his brother back. Bantugan gets married with the loveliest princesses and lives happily in Bumbaran for several years.




  • Daramoke-a-Babay
Daramoke-a-Babay is a sequel to Bantugan. It recounts the bravery and might Bantugan. In the battles, no one equals his courage and fighting skills.
  • Indarapatra at Sulayman
A just, wise,  and kind ruler, Indarapatra of the Mantapuli Empire is known as the greatest of  all kings.  He is known to own an enchanted spear (sibat) which comes back to him as he wishes.He has taught his subjects how to farm, hunt for food, domesticate animals, fish, weave, and use plants as medicines. For many years they lived and prospered.
But their peace is broken by the news of the four terrible monsters that threaten the lives and brings havoc to a nearby region. It is said that these monsters-Kurita, Pah, Tarabusaw and another dreadful bird haunting Mt. Kurayan- devoured human beings as they wanted.  Death and destruction reign in the region, and the few people who live there lived in fear.  Moved with pity and compassion for what has happened to their neighbors, Indarapatra calls his brother, Prince Sulayman for help. When Sulayman hears the story, he promises to help the people, kill the monsters, and “the land shall be avenged.” King Indarapatra wishes his brother a safe and victorious journey and gives him a ring and sword.
In Mt. Bita, Sulayman slays the dreadful bird but unfortunately, its wing has fallen on him and crushed him. The news reaches King Indarapatra and leaves for his brother and to seek revenge. Upon waking up, Sulayman recounts what has befallen him. Meanwhile, Indarapatra continues with the promise of killing the horrible monsters and restoring peace in the land. In Mt. Kurayan (Gurayan) he kills the fourth monster. In his stay at this place, he chances upon a maiden (who happens to be a goddess or diwata). The maiden captures his heart and Indarapatra decides to marry her. There, he lives and rules over the vast kingdom.
(Although in some versions of the story, Indarapatra meets her while searching for the monster, and not after the battle. Further, the goddess disguises herself as an old woman; never leaving Indarapatra even as he battles with the monster.)

Full version of the Story is under translation (English) and will be downloaded soon...

Maranao, Lanao of Philippine








Introduction / History
The Maranao people have lived on the Southern Philippine island of Mindanao since at least the 13th century. "Maranao" means "people of the lake" referring to Lake Lanao in the province of Lanao del Sur. While the majority of Maranao live in the area surrounding Lake Lanao, many have relocated to Manila as well as to other regions. Maranao refers not just to a people group but also to their language, spoken by people living in the provinces of Lanao del Sur and Lanao del Norte.

What are their lives like?
The Maranao people derive much of their identity and history from Lake Lanao. Within the surrounding region the primary source of livelihood is agriculture, including the production of such crops as rice, corn, sweet potatoes, peanuts, papayas, bananas, and betel nuts. Lake fishing is also a traditional source of livelihood. The Maranao have a very rich cultural heritage which they seem to enjoy sharing with those outside their culture. Textiles, metalwork, woodcraft, and architecture are all important cultural expressions. The AWANG, or dugout boat used in Lake Lanao, is possibly the most unique and ornate of dugouts. Maranao textiles, which indicate the status of the wearer, are known for their very ornate designs and colors. The predominate instrumental music of the Maranao people is the KULINTANG, performed on a unique set of eight melodious gongs. The KULINTANG musical tradition predates Islam, and is thus shared by both Muslim and non-Muslim people groups throughout Mindanao, as well as in other island nations to the south. The Maranao epic song, known as the DARANGEN, encompasses a wealth of knowledge of the Maranao people, and in 2005 was proclaimed by UNESCO as one of the Masterpieces of the Oral and Intangible Heritage of Humanity.

The Philippines as a whole has a high rate of literacy for a developing country, and this has led to a dramatic increase in literacy among the Maranao people as well. The Maranao are no longer plagued with the rampant illiteracy Dr. Frank Laubach observed there 75 years ago. On the contrary, degree holders are now so numerous that many cannot obtain employment appropriate for their education. Many of the highly educated Maranao must resort to the traditional occupations of agriculture and craftsmanship. The shortage of jobs in the Lanao provinces has probably led to the migration of some Maranao to Manila.

What are their beliefs?
The Maranao are one of several major Muslim people groups in the Philippines which together constitute a small percentage of that country's population. The Maranao province of Lanao del Sur is part of the Autonomous Region of Muslim Mindanao, or ARMM. Like most Muslims in the Philippines, the Maranao consider themselves to be Muslim rather than Filipino. Despite the fact that Islamic beliefs are fervently held, efforts to rid the culture of traditional island beliefs have not been totally successful, and these beliefs persist and mix with the Maranao Islamic faith to some degree.

The Christian and Missionary Alliance was successful in planting a church in a Muslim region of Mindanao in 1902. Dr. Frank Laubach began his work as a missionary to the Maranao people in 1930, a work that ultimately sparked his worldwide literacy program. In 1958 Lutheran missionary Robert McAmis began his work among Muslims in Mindanao. Despite these mission efforts and others, the Maranao remain essentially an unreached people group. Out of a total Maranao population of over one million, there are only 30-50 known followers of Jesus, yet the tools are in place for more. A Maranao New Testament has been available since 1981 and the Jesus Film and radio broadcasts have been made available in the Maranao language.

What are their needs?
If the Maranao people can be reached for the gospel, this very well may have an impact on the other Muslim people groups that inhabit the island of Mindanao. The preferred languages of these groups may be different, but their cultures are similar, and there is a historic solidarity in their common quest for independence. But in order for this to happen, the gospel must be presented in a way that continues to respect and affirm the wonderful qualities of Maranao culture.

The unique combination of rich cultural heritage along with lack of opportunity for highly qualified workers point to several possibilities for outreach to this people group. Those who are willing to become students of the Maranao culture or possibly even exporters of this culture might find open doors. And those who are willing to establish businesses in the region that supply high-level jobs to educated Maranao potential employees are likely to find even more of an open door.


Maranao, Lanao of Philippine



Friday, October 25, 2013

KNOWING THE MARANAO | 3rd Edition

The Maranao sings the "BAYOK" and the "DARANGAN." He sings the song of "Bari ah Dimatumbo." And also the song about Prince Mamayag and Princess Ogarinan. He plays the "KOTIYAPI," a guitar, the "insi a flute, the "kubing." the sirongaganding, the gandingan, and gandangan. He plays the "kolintang: gracefully and the "agongs" artfully. He lives in Lanao, a place of make believe.

IF you like to see a woman with Oriental grace and Occidental poise, in her multi-colored malong, be in Lanao and see a Maranao lady dance the "singkil" and the saduratan."


If you have not seen the "sipa" kicked thousand times, without falling to the ground, do not miss the game played by a team of Maranao artists.


Written by ATTI T. CAYONGCAT



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