About Maranaos

About

About

Maranaos

Maranaos

The Maranaos, which means the "

The Maranaos, which means the "people of the lake people of the lake ", lived in isolation far from the sophisticated life of", lived in isolation far from the sophisticated life of the cities. They settled around the edge of Lake Lanao, located at the Islamic City of Marawi, Philippines. the cities. They settled around the edge of Lake Lanao, located at the Islamic City of Marawi, Philippines. The lake is surrounded with myths and legends. A particularly interesting version says that before the The lake is surrounded with myths and legends. A particularly interesting version says that before the Spanish regime, St. Francis Xavier came to Marawi to preach and convert the Muslims. He was said to Spanish regime, St. Francis Xavier came to Marawi to preach and convert the Muslims. He was said to have failed.

have failed.

Renowned Maranao Poet

Renowned Maranao Poet Datu Tingcap G. PandiDatu Tingcap G. Pandi said that the word “said that the word “MERANAOMERANAO” is a co” is a compound wordmpound word composed of “

composed of “MERAMERA” which means “” which means “peacockpeacock” and “” and “NAONAO” which means “” which means “awakeawake”. In other words,”. In other words, ““meranaomeranao” means “” means “an awake peacockan awake peacock”. Peacock was declared India’s National Bird in 1963. It is also”. Peacock was declared India’s National Bird in 1963. It is also considered the most beautiful bird in the world.

considered the most beautiful bird in the world.

The Maranaos are the largest Moro and cultural minority in the Philippines, numbering more than 840,000 The Maranaos are the largest Moro and cultural minority in the Philippines, numbering more than 840,000 in the late 20th century. They are known for their brasswork, fine mosques, rish raiment, exotic dances, in the late 20th century. They are known for their brasswork, fine mosques, rish raiment, exotic dances, and love for music. Usually artistic, the Maranao lavish elegant pageantry and celebration. Their festivals and love for music. Usually artistic, the Maranao lavish elegant pageantry and celebration. Their festivals are rich in vivid hues of red and purple seen on bright banners and intricate silk malongs on both men and are rich in vivid hues of red and purple seen on bright banners and intricate silk malongs on both men and women.

women.

The most popular of the Maranao dances is the Royal Maranao Fan Dance called

The most popular of the Maranao dances is the Royal Maranao Fan Dance called Kasingkil Kasingkil . It is named. It is named after the

after the singuel singuel  or or singkil singkil , which are the ankle bells used by the Muslim princess and dancers., which are the ankle bells used by the Muslim princess and dancers. SingkilSingkil isis performed by a girl of royal blood. It recounts the epic legend of the

performed by a girl of royal blood. It recounts the epic legend of the "Darangan""Darangan" which is the fateful tale ofwhich is the fateful tale of diwatas

diwatas (nymphs or fairies) that play a joke on Princess Gandigan. As the princess was taking a walk with (nymphs or fairies) that play a joke on Princess Gandigan. As the princess was taking a walk with her faithful slave (umbrella girl), the

her faithful slave (umbrella girl), the diwatasdiwatas cause an earthquake that makes the trees tremble and thecause an earthquake that makes the trees tremble and the rocks roll. The bamboo symbolize the fallen trees, and create criscross pattern, tapping together to give rocks roll. The bamboo symbolize the fallen trees, and create criscross pattern, tapping together to give the illusion of a violent natural catastrophe. Undaunted, the Princess nimbly skips from place to place the illusion of a violent natural catastrophe. Undaunted, the Princess nimbly skips from place to place avoiding this ordeal until she is finally rescued by the prince. The dancers use fans (or

avoiding this ordeal until she is finally rescued by the prince. The dancers use fans (or apir apir ) and scarves) and scarves to symbolize the winds that prove to be beneficial for the princess to successfully escape the trees and to symbolize the winds that prove to be beneficial for the princess to successfully escape the trees and rocks from hitting her tiny feet.

rocks from hitting her tiny feet.

The spread of Islamic religion in Marawi, the capital of the province of Lanao del Sur, and the only The spread of Islamic religion in Marawi, the capital of the province of Lanao del Sur, and the only chartered city in the country with predominantly Muslim population, followed the pattern in Indonesia and chartered city in the country with predominantly Muslim population, followed the pattern in Indonesia and other Malay areas. It started with the coming of Arab traders, intermingling with the Maranaos and other Malay areas. It started with the coming of Arab traders, intermingling with the Maranaos and consequently establishing communities locally.

consequently establishing communities locally.

The first contacts were primarily economic but the Muslim teachers and Islamic missionaries pursued the The first contacts were primarily economic but the Muslim teachers and Islamic missionaries pursued the native traders with intensity, indoctrinating them with Islamic religion to strengthen their hold on the native traders with intensity, indoctrinating them with Islamic religion to strengthen their hold on the natives. Finally, the Maranao chieftains embraced Islamic religion and the people followed. Shortly natives. Finally, the Maranao chieftains embraced Islamic religion and the people followed. Shortly

thereafter Islam spread throughout the south. By the time the Spaniards arrived in the 16th century, Islam thereafter Islam spread throughout the south. By the time the Spaniards arrived in the 16th century, Islam had taken deep root th

had taken deep root throughout the south. roughout the south. The Maranao families are traditionally large. They are The Maranao families are traditionally large. They are close- close-knit people that in a family with 10 members is considered small. Even in a wealthy family, married knit people that in a family with 10 members is considered small. Even in a wealthy family, married members of the same family tend to live in the same house. In some great Maranao merchant houses, members of the same family tend to live in the same house. In some great Maranao merchant houses, the central room is shared by as many as six married families. The Maranaos are also known for their the central room is shared by as many as six married families. The Maranaos are also known for their business acumen and commercial prowess.

business acumen and commercial prowess.  Among the Maranao, feudal standings once str

 Among the Maranao, feudal standings once str ictly defined and inclusive are still ictly defined and inclusive are still visible. The leadingvisible. The leading class is composed of sultans, datus and their closest kin, sometimes referred to as "of royal" in reference class is composed of sultans, datus and their closest kin, sometimes referred to as "of royal" in reference to their ancestors who were once the ruling sultans of Lanao. Many of them maintain their high positions to their ancestors who were once the ruling sultans of Lanao. Many of them maintain their high positions because of wealth, land ownership and generally, political positions to which they are now elected or because of wealth, land ownership and generally, political positions to which they are now elected or appointed

appointed

About Lanao del Sur and Lanao del Norte

About Lanao del Sur and Lanao del Norte

The term Lanao is derived from a Maranao word "Ranao" meaning a body of water. Maranaos means The term Lanao is derived from a Maranao word "Ranao" meaning a body of water. Maranaos means "lake dweller". They are the natives of the place occupying the land around Lake Lanao which is situated "lake dweller". They are the natives of the place occupying the land around Lake Lanao which is situated at the Central part of Lanao del Sur. Lanao applies to the entire areas before its division. When it was at the Central part of Lanao del Sur. Lanao applies to the entire areas before its division. When it was divided into two provinces, the southern portion became Lanao del Sur and the northern part became divided into two provinces, the southern portion became Lanao del Sur and the northern part became Lanao del Norte known as "the land of sigayan".

Lanao del Norte known as "the land of sigayan".

The Maranaos are the tribe of Malay-Arabic descent. They settled the area long before the advent of the The Maranaos are the tribe of Malay-Arabic descent. They settled the area long before the advent of the Spaniards in the Philippines. They posses their own culture and civilization which makes them a different Spaniards in the Philippines. They posses their own culture and civilization which makes them a different kind of Filipino. Their language, customs, traditions, religion, social system, music and other features are kind of Filipino. Their language, customs, traditions, religion, social system, music and other features are factors that make Lanao peculiar and distinct from other Philippine Provinces.

factors that make Lanao peculiar and distinct from other Philippine Provinces.

Dansalan, Marawi's old name, was explored by the Spaniards as early as 1639. It is said that at the time, Dansalan, Marawi's old name, was explored by the Spaniards as early as 1639. It is said that at the time, Marawi was already the citadel of Malayan-Arabic Culture in Mindanao. Feeling the pulse of strong Marawi was already the citadel of Malayan-Arabic Culture in Mindanao. Feeling the pulse of strong refusal among its inhabitants to adopt Christianity, the Spaniards abandoned the project of colonizing the refusal among its inhabitants to adopt Christianity, the Spaniards abandoned the project of colonizing the area. Dansalan, physically speaking, would have satisfactory qualifies to become a town or a municipality area. Dansalan, physically speaking, would have satisfactory qualifies to become a town or a municipality during the time of said exploration based on the Spanish Policy of "Ecclesiastical Administration" except during the time of said exploration based on the Spanish Policy of "Ecclesiastical Administration" except for one factor - religion.

for one factor - religion.  Attempts were made later b

 Attempts were made later b y foreigners to capture Lanao but fierce y foreigners to capture Lanao but fierce and fanatical resistance of theand fanatical resistance of the Maranaos to colonial rule had made the planting of Christianity in Dansalan unfulfilled desire. Maranaos to colonial rule had made the planting of Christianity in Dansalan unfulfilled desire.  A strong Spanish expedition to conquer the

 A strong Spanish expedition to conquer the Maranaos was fielded in 1891 during tMaranaos was fielded in 1891 during t he time of Governorhe time of Governor General Valeriano Wayler, but this force was driven back to Iligan to capture Dansalan. In 1895,

General Valeriano Wayler, but this force was driven back to Iligan to capture Dansalan. In 1895,

Governor General Blanco sent a stronger force to take Marawi. Superior fire power forced the Dansalan Governor General Blanco sent a stronger force to take Marawi. Superior fire power forced the Dansalan defenders to leave the place. Here the conquerors established the garrison that remained until the defenders to leave the place. Here the conquerors established the garrison that remained until the outbreak of the Spanish-American War in 1898. Spain claimed this event as its victory but the verdict of outbreak of the Spanish-American War in 1898. Spain claimed this event as its victory but the verdict of history revealed that while the Spaniards were able to erect a garrison in Dansalan, they failed to conquer history revealed that while the Spaniards were able to erect a garrison in Dansalan, they failed to conquer its people who stubbornly refused to adhere to the colonial yoke of Spain. Muslim Religion and Maranao its people who stubbornly refused to adhere to the colonial yoke of Spain. Muslim Religion and Maranao Culture remained intact and untarnished up to these days.

Culture remained intact and untarnished up to these days.

On May 24, 1904, Dansalan was proclaimed a regular municipality by the American Colonial On May 24, 1904, Dansalan was proclaimed a regular municipality by the American Colonial Government. The Philippines was still under the Commonwealth Regime of the Americans when Government. The Philippines was still under the Commonwealth Regime of the Americans when

Dansalan was chartered into a city in 1904, but World War II delayed its inauguration to September 30, Dansalan was chartered into a city in 1904, but World War II delayed its inauguration to September 30, 1950 and remained as Marawi City.

1950 and remained as Marawi City.

Historically, immigrants who came from the Christian provinces of Mindanao, Visayas and Luzon tended Historically, immigrants who came from the Christian provinces of Mindanao, Visayas and Luzon tended to settle in the Northern part of Lanao, while the Maranaos concentrated in the south. The latest survey to settle in the Northern part of Lanao, while the Maranaos concentrated in the south. The latest survey shows that the Christian-Muslim ratio in the north is 60:40 in favor of the Christians, in the south 95:5 in shows that the Christian-Muslim ratio in the north is 60:40 in favor of the Christians, in the south 95:5 in favor of the Maranaos.

favor of the Maranaos.

Republic Act No. 2228 divided Lanao into two provinces giving birth to Lanao del Norte which was Republic Act No. 2228 divided Lanao into two provinces giving birth to Lanao del Norte which was

inaugurated on July 04, 1959 making Iligan City as the Capital. The late Honorable Salvador T. Lluch was inaugurated on July 04, 1959 making Iligan City as the Capital. The late Honorable Salvador T. Lluch was the first governor. The second was Honorable Mohammad Ali Dimaporo, from January 1960 to

the first governor. The second was Honorable Mohammad Ali Dimaporo, from January 1960 to

September 1965, when he ran and won the congressional seat of the province. By operation of the law of September 1965, when he ran and won the congressional seat of the province. By operation of the law of succession, the Honorable Vice Governor Arsenio A. Quibranza became the third Provincial Executive. succession, the Honorable Vice Governor Arsenio A. Quibranza became the third Provincial Executive. By mandate of his people, Governor Quibranza was elected governor in 1967 and almost unanimously By mandate of his people, Governor Quibranza was elected governor in 1967 and almost unanimously re-elected in 1971, and again in 1980.

re-elected in 1971, and again in 1980.

Resolution No. 805 series of 1977 of our Sangguniang Panlalawigan, was transformed into Parliamentary Resolution No. 805 series of 1977 of our Sangguniang Panlalawigan, was transformed into Parliamentary Bill No. 586 sponsored by then, Assemblyman Abdulllah D. Dimaporo (the present governor), which was Bill No. 586 sponsored by then, Assemblyman Abdulllah D. Dimaporo (the present governor), which was finally realized when his Excellency, President Ferdinand E. Marcos signed PB 568 into Batas Pambansa finally realized when his Excellency, President Ferdinand E. Marcos signed PB 568 into Batas Pambansa 181, officializing transfer of the seat of the Provincial Goverment from Iligan City to the Municipality of 181, officializing transfer of the seat of the Provincial Goverment from Iligan City to the Municipality of Tubod, the capital town of the province.

The term Lanao is derived from a Maranao word "Ranao" meaning a body of water. Maranaos means The term Lanao is derived from a Maranao word "Ranao" meaning a body of water. Maranaos means "lake dweller". They are the natives of the place occupying the land around Lake Lanao which is situated "lake dweller". They are the natives of the place occupying the land around Lake Lanao which is situated at the Central part of Lanao del Sur. Lanao applies to the entire areas before its division. When it was at the Central part of Lanao del Sur. Lanao applies to the entire areas before its division. When it was divided into two provinces, the southern portion became Lanao del Sur and the northern part became divided into two provinces, the southern portion became Lanao del Sur and the northern part became Lanao del Norte known as "the land of sigayan".

Lanao del Norte known as "the land of sigayan".

The Maranaos are the tribe of Malay-Arabic descent. They settled the area long before the advent of the The Maranaos are the tribe of Malay-Arabic descent. They settled the area long before the advent of the Spaniards in the Philippines. They posses their own culture and civilization which makes them a different Spaniards in the Philippines. They posses their own culture and civilization which makes them a different kind of Filipino. Their language, customs, traditions, religion, social system, music and other features are kind of Filipino. Their language, customs, traditions, religion, social system, music and other features are factors that make Lanao peculiar and distinct from other Philippine Provinces.

factors that make Lanao peculiar and distinct from other Philippine Provinces.

Dansalan, Marawi's old name, was explored by the Spaniards as early as 1639. It is said that at the time, Dansalan, Marawi's old name, was explored by the Spaniards as early as 1639. It is said that at the time, Marawi was already the citadel of Malayan-Arabic Culture in Mindanao. Feeling the pulse of strong Marawi was already the citadel of Malayan-Arabic Culture in Mindanao. Feeling the pulse of strong refusal among its inhabitants to adopt Christianity, the Spaniards abandoned the project of colonizing the refusal among its inhabitants to adopt Christianity, the Spaniards abandoned the project of colonizing the area. Dansalan, physically speaking, would have satisfactory qualifies to become a town or a municipality area. Dansalan, physically speaking, would have satisfactory qualifies to become a town or a municipality during the time of said exploration based on the Spanish Policy of "Ecclesiastical Administration" except during the time of said exploration based on the Spanish Policy of "Ecclesiastical Administration" except for one factor - religion.

for one factor - religion.  Attempts were made later b

 Attempts were made later b y foreigners to capture Lanao but fierce y foreigners to capture Lanao but fierce and fanatical resistance of theand fanatical resistance of the Maranaos to colonial rule had made the planting of Christianity in Dansalan unfulfilled desire. Maranaos to colonial rule had made the planting of Christianity in Dansalan unfulfilled desire.  A strong Spanish expedition to conquer the

 A strong Spanish expedition to conquer the Maranaos was fielded in 1891 during tMaranaos was fielded in 1891 during t he time of Governorhe time of Governor General Valeriano Wayler, but this force was driven back to Iligan to capture Dansalan. In 1895,

General Valeriano Wayler, but this force was driven back to Iligan to capture Dansalan. In 1895,

Governor General Blanco sent a stronger force to take Marawi. Superior fire power forced the Dansalan Governor General Blanco sent a stronger force to take Marawi. Superior fire power forced the Dansalan defenders to leave the place. Here the conquerors established the garrison that remained until the defenders to leave the place. Here the conquerors established the garrison that remained until the outbreak of the Spanish-American War in 1898. Spain claimed this event as its victory but the verdict of outbreak of the Spanish-American War in 1898. Spain claimed this event as its victory but the verdict of history revealed that while the Spaniards were able to erect a garrison in Dansalan, they failed to conquer history revealed that while the Spaniards were able to erect a garrison in Dansalan, they failed to conquer its people who stubbornly refused to adhere to the colonial yoke of Spain. Muslim Religion and Maranao its people who stubbornly refused to adhere to the colonial yoke of Spain. Muslim Religion and Maranao Culture remained intact and untarnished up to these days.

Culture remained intact and untarnished up to these days.

On May 24, 1904, Dansalan was proclaimed a regular municipality by the American Colonial On May 24, 1904, Dansalan was proclaimed a regular municipality by the American Colonial Government. The Philippines was still under the Commonwealth Regime of the Americans when Government. The Philippines was still under the Commonwealth Regime of the Americans when

Dansalan was chartered into a city in 1904, but World War II delayed its inauguration to September 30, Dansalan was chartered into a city in 1904, but World War II delayed its inauguration to September 30, 1950 and remained as Marawi City.

1950 and remained as Marawi City.

Historically, immigrants who came from the Christian provinces of Mindanao, Visayas and Luzon tended Historically, immigrants who came from the Christian provinces of Mindanao, Visayas and Luzon tended to settle in the Northern part of Lanao, while the Maranaos concentrated in the south. The latest survey to settle in the Northern part of Lanao, while the Maranaos concentrated in the south. The latest survey shows that the Christian-Muslim ratio in the north is 60:40 in favor of the Christians, in the south 95:5 in shows that the Christian-Muslim ratio in the north is 60:40 in favor of the Christians, in the south 95:5 in favor of the Maranaos.

favor of the Maranaos.

Republic Act No. 2228 divided Lanao into two provinces giving birth to Lanao del Norte which was Republic Act No. 2228 divided Lanao into two provinces giving birth to Lanao del Norte which was

inaugurated on July 04, 1959 making Iligan City as the Capital. The late Honorable Salvador T. Lluch was inaugurated on July 04, 1959 making Iligan City as the Capital. The late Honorable Salvador T. Lluch was the first governor. The second was Honorable Mohammad Ali Dimaporo, from January 1960 to

the first governor. The second was Honorable Mohammad Ali Dimaporo, from January 1960 to

September 1965, when he ran and won the congressional seat of the province. By operation of the law of September 1965, when he ran and won the congressional seat of the province. By operation of the law of succession, the Honorable Vice Governor Arsenio A. Quibranza became the third Provincial Executive. succession, the Honorable Vice Governor Arsenio A. Quibranza became the third Provincial Executive. By mandate of his people, Governor Quibranza was elected governor in 1967 and almost unanimously By mandate of his people, Governor Quibranza was elected governor in 1967 and almost unanimously re-elected in 1971, and again in 1980.

re-elected in 1971, and again in 1980.

Resolution No. 805 series of 1977 of our Sangguniang Panlalawigan, was transformed into Parliamentary Resolution No. 805 series of 1977 of our Sangguniang Panlalawigan, was transformed into Parliamentary Bill No. 586 sponsored by then, Assemblyman Abdulllah D. Dimaporo (the present governor), which was Bill No. 586 sponsored by then, Assemblyman Abdulllah D. Dimaporo (the present governor), which was finally realized when his Excellency, President Ferdinand E. Marcos signed PB 568 into Batas Pambansa finally realized when his Excellency, President Ferdinand E. Marcos signed PB 568 into Batas Pambansa 181, officializing transfer of the seat of the Provincial Goverment from Iligan City to the Municipality of 181, officializing transfer of the seat of the Provincial Goverment from Iligan City to the Municipality of Tubod, the capital town of the province.

LANAO DEL SUR LANAO DEL SUR Capital: Marawi Capital: Marawi  Area: 3,850 sq.km.  Area: 3,850 sq.km. Cities: Marawi City Cities: Marawi City No. of Municipalities: 37 No. of Municipalities: 37 Municipality Land Municipality Land  Area  Area No. of Barangays No. of Barangays Bacolod Bacolod Grande Grande Balabagan Balabagan Balindong Balindong (Watu) (Watu) Bayang Bayang Binidayan Binidayan Buadiposo-Buntong Buntong Bubong Bubong Bumbaran Bumbaran Butig Butig Calanogas Calanogas Ganassi Ganassi Kapai Kapai Kapatagan Kapatagan (not well (not well defined) defined) Lumba-A-Bayabao Bayabao Lumbatan Lumbatan Lumbayanague Lumbayanague Madalum Madalum Madamba Madamba Maguing Maguing Malabang Malabang Marantao Marantao Marawi City Marawi City Marogong Marogong Masin Masin Molundo Molundo Pagawayan Pagawayan Piagapo Piagapo Poon- A-Bayabao  A-Bayabao Pualas Pualas Ramain Ramain Saguiaran Saguiaran Sultan Sultan Gumander Gumander Tagoloan Tagoloan Tamparan Tamparan Taraka Taraka Tubaran Tubaran 15.6 15.6 129.8 129.8 32.5 32.5 36.2 36.2 49.8 49.8 12.9 12.9 59.2 59.2 171.5 171.5 272.1 272.1 68.3 68.3 48.7 48.7 398.5 398.5 815.5 815.5 34.3 34.3 78.7 78.7 15.6 15.6 10.4 10.4 312.3 312.3 65.1 65.1 68.9 68.9 22.6 22.6 165.9 165.9 20.0 20.0 16.1 16.1 33.3 33.3 20.0 20.0 31.7 31.7 17.6 17.6 10.5 10.5 33.2 33.2 104.0 104.0 144.0 144.0 21.8 21.8 29.1 29.1 212.3 212.3 40.2 40.2 254.7 254.7 26 26 27 27 38 38 49 49 26 26 33 33 37 37 17 17 19 19 17 17 29 29 20 20 11 11 39 39 30 30 41 41 24 24 37 37 37 37 34 34 96 96 24 24 36 36 26 26 18 18 37 37 25 25 23 23 33 33 29 29 20 20 19 19 44 44 43 43 20 20 23 23 26 26

Tugaya Tugaya Wao Wao

OVERVIEW OF THE PROVINCE OVERVIEW OF THE PROVINCE

Located in the southern portion of the former province of Lanao, Lanao del Sur centers at the basin of Located in the southern portion of the former province of Lanao, Lanao del Sur centers at the basin of Lake Lanao.

Lake Lanao. The province is bounded by Lanao del Norte on the north, Llana Bay on the east, CotabatoThe province is bounded by Lanao del Norte on the north, Llana Bay on the east, Cotabato on the south and Bukidnon on the west.

on the south and Bukidnon on the west.

In 1914, the province of Lanao was constituted to include the present provinces of Lanao del Norte and In 1914, the province of Lanao was constituted to include the present provinces of Lanao del Norte and Lanao del Sur.

Lanao del Sur. The socio-political structure was made up of MuThe socio-political structure was made up of Muslims who composed the majority of theslims who composed the majority of the population.

population. However, Christian settlements increased in the northern Lanao However, Christian settlements increased in the northern Lanao region with the coming of theregion with the coming of the Visayan migrants.

Visayan migrants. This was an important consideration that led This was an important consideration that led to the division of Lanao to the division of Lanao into twointo two provinces in 1959.

provinces in 1959. But after the division of Lanao But after the division of Lanao province, there was a coprovince, there was a considerable out-migration ofnsiderable out-migration of Christian population from the Muslim settled areas.

Christian population from the Muslim settled areas.

Considered as a fourth class province, Lanao del Sur is made up of one city and 36 municipalities broken Considered as a fourth class province, Lanao del Sur is made up of one city and 36 municipalities broken down into 1,245 barangays as

down into 1,245 barangays as of 1990. of 1990. Lumba-a-bayabao is the largest municipality in terms of lanLumba-a-bayabao is the largest municipality in terms of landd area, while Marawi City, its capital, has the most number of barangays totalling 96.

area, while Marawi City, its capital, has the most number of barangays totalling 96.

Marawi City, the only chartered city in the country with a predominantly Muslim population, once served Marawi City, the only chartered city in the country with a predominantly Muslim population, once served as the capital of Lanao province.

as the capital of Lanao province. Today, as the capital of Lanao del Sur, the city is also the culturalToday, as the capital of Lanao del Sur, the city is also the cultural center of the Maranaos as well as transportation center within Lake Lanao.

center of the Maranaos as well as transportation center within Lake Lanao. THE PEOPLE

THE PEOPLE

Most of the settlers used

Most of the settlers used Maranao as their local dialect. Maranao as their local dialect. Arabic is also widely taught Arabic is also widely taught in schools inin schools in Marawi.

Marawi. Muslims have known Muslims have known for their artistics carvings, bfor their artistics carvings, boats and oats and malongs.malongs. PHYSICAL CHARACTERISTICS

PHYSICAL CHARACTERISTICS

Topographical and hydrological features Topographical and hydrological features

Found in the south and serving as natural boundaries separating Lanao del Sur from Found in the south and serving as natural boundaries separating Lanao del Sur from Maguindanao and North Cotabato are

Maguindanao and North Cotabato are volcanic mountain ranges. volcanic mountain ranges. A large lowland area calledA large lowland area called Maridogao Valley can be found towards the east near the Bukidnon boundary.

Maridogao Valley can be found towards the east near the Bukidnon boundary.

Located at the heart of the province is Lake Lanao, the largest lake in Mindanao and second Located at the heart of the province is Lake Lanao, the largest lake in Mindanao and second largest in the Philippines.

largest in the Philippines. Draining the lake is Agus Draining the lake is Agus River which bisects the province as River which bisects the province as it flowsit flows northward emptying its water into Iligan Bay.

northward emptying its water into Iligan Bay. Plateaus are located on the nPlateaus are located on the north, northeast andorth, northeast and northwest of the lake.

northwest of the lake. Deep canyons cut Deep canyons cut near the edges of these near the edges of these plateaus where waterfallsplateaus where waterfalls provide drainage to these highlands.

provide drainage to these highlands. Land Classification

Land Classification

In 1986, 133.1 thousand hectares or 34.4 percent of the total land area of 387.3 thousand In 1986, 133.1 thousand hectares or 34.4 percent of the total land area of 387.3 thousand hectares were certified alienable and disposable land, while 65.6 percent were forest lands. hectares were certified alienable and disposable land, while 65.6 percent were forest lands. Of the total forest land, 242.3 thousand hectares or 95.3 percent were established timberland and Of the total forest land, 242.3 thousand hectares or 95.3 percent were established timberland and 11.8 thousand hectares or 4.7 percent were established forest reserve.

Soil Type

The province has many types of soil varying from loam (land suitable for cultivation) to rubble land (land limited to wildlife).

EDUCATION

N u m b e r o f S c h o o l s  

Enrolment in all levels (except tertiary public schools) increased from 48.1 thousand in SY 1977-78 to 85.9 thousand in SY 1988-89, or an increase of 1977-78.7 percent in eleven years.

Enrolees in public schools accounted for 88.2 percent of the thousand; secondary level, 5.3 thousand; tertiary, 5.5 thousand; and pre-school, 285.

Num ber of Teachers 

Total number of teachers (except in tertiary government schools) reached 2,231, an increase of 28.5 percent from SY 1977-78. Of the total, 90 percent taught in public schools while 10 percent taught in private schools.

Elementary school teachers totalled 2,002, or a teacher-pupil ratio of 1:37. Secondary level teachers, on the other hand, totalled 122, while private college teachers numbered 99. Teachers in pre-schools totalled only 8.

TRADE AND TOURISM Coastwise trade

Total coastwise domestic trade of Lanao del Sur in 1988 was P32.4 million. Coastwise imports decreased both in terms of quantity and value, by 77.0 percent and 81.6 percent, respectively from 1987 to 1988. Most of the commodities transported to Lanao del Sur were mineral fuels, lubricants and related materials.

The bulk of imports in 1988 worth P24.3 million came from Batangas.

No coastwise domestic export for the province was registered for both years. Tourism

The pomp and pageantry of Muslim festivals are among the exciting events in the province. One of these festivals is the “Kalilang”. The more passage of royalty with sequinned and bejeweled parasols held over their heads by parasol bearers, is a ritual of sort. “Kini-kini” is a Muslim term referring to a special artistic way f walking of Maranao women, as dramatized in their dances. There is also the world famous “Singkil”, a dance which has for its basic accompaniment the clapping of two bamboo poles (an interesting footnote to Maranao dances: women are not allowed to dance with men).

Located here is the Mindanao State University (MSU) which was founded in 1962. MSU serves as an educational institute and a center of social and cultural integration. Also found in Marawi are the King Faisal Center of Arabic Studies, the Mahaad of Arabi, the Jainiatul Philippine al Islamic and Dansalan College.

 Also found in the province is the Aga Khan M useum which is a repository for Mar anao and other Moro artifacts.

HISTORICAL:

A. Aga Khan Museum

Location : It is located inside the Mindanao State University, Marawi City, 350 meters from the entrance of MSU.

Description : The Museum is named in honor of King Aga Khan who contributed to the realization of the museum. Historical devel opment of the country is bank on the large space upon the conservation of cultural materials. It has huge, collection of indigenous art, displayed ethnic music tape recorded, the native folk dances from different region of Mindanao, Sulu and Palawan, the native tools and weapon used by the Muslims and different artistic designs of houses are the main attractions of the museum. Means of Transportation : All types of vehicle

B. Moncado Colony

Location : It is located at Moncado, Cadingilan, Marawi City.

Description : It is named in honor of Hilario Camino Moncado, a native Filipino, a leader, an organizer, author of books and lecturer of Humanities. He Graduated with honor at the age of nine at India College of Mystery and Physics. The main attractions are the Moncado Monuments and wild animals monuments. Means of Transportation : All types of vehicle

MAN-MADE/CULTURAL: A. Torogan

Location : It is located at Amilo and Dayawan, Marawi City.

Description : The feeling of the unique setting of the Maranao in Marawi City is manifested by the presence of many large torogan, an antique royal high rooted with curving designed to Maranao. Means of Transportation : All types of vehicle

B. Ancestral Homes at Bacolod Chico Location : Bacolod Chico

Description : It is a century old homes inspired by Arabic Architecture and Maranao woodcarvings (okir). The place is famous of its mats, malong and other woven Maranao textiles.

Means of Transportation : All types of vehicle NATURAL:

A. Beautiful rolling Hills and Mountains Location : Angolo Hill - Sagod, Marawi City

Signal Hill - Matampay, Marawi City  Arumpac Hill - Saduc, Marawi City

Mt. Mupo - Guimba, Marawi City

Description : The city is surrounded by beautiful rolling hills and mountain. Signal Hill, Arumpac Hill, and Mt. Mupo are considered beautiful and mysterious. Angolo Hill served as a natural watch over tower to the water of Lake Lanao. Mt. Mupo is known for its untouched trees, beautiful and perfectly cone. Means of Transportation : Jeepney and hiking

B. Lake Lanao

Location : Beside the city lies in the rolling terrain commanding majestic view of the fascinating lake. Description : It is the 2nd largest and deepest lake in the Philippines. The lake is ideal for boating, skiing and immological studies.

Means of Transportation : All types of vehicle and small boat if you want to have a lake tour. C. Sacred Mountain

Location : It is within the city proper.

Description : The site is ideal for biological studies, mountain trekking and bird watching. Means of Transportation : All types of vehicle and trekking

D. Signal Hill

Location : It is within the city.

Description : Aging Maranaos encourage treasure hunting at the foot of the hill. You can see the panoramic view of the entire city and Lake Lanao.

Means of Transportation : All types of vehicle E. Bagang Beach

Description : It is located 2 meters away from the commercial site of the city It is ideal for picnics, nice place for boating and swimming because of the clear water.

F. Agus River 

Location : In between Saduc and Lilod, Marawi City

Description : It is the swiftest river in the country, its famous cataract is the Ma. Cristina Falls, outlet of Lake Lanao to Illana Bay.

Maranao people

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Maranao

Sarimanok is a legendary bird of the Maranao that has become a ubiquitous symbol of their art

Total population 1,142,000

1.25% of total population

Regions with significant populations

Bukidnon, Cotabato, Lanao del Norte, Lanao del Sur , Maguindanao, Zamboanga del Sur, Basilan, Sulu,

Tawi-tawi, Manila, Cebu in the Philippines

Maranaos in USA

Middle East

Languages

Maranao, Chabacano, Cebuano, Tagalog, English Religion

Predominantly Islam Christian minority exists

Related ethnic groups Illanun, Maguindanao, Tiruray

Lumad, Visayan, other Moros, other Filipino peoples, other Austronesian peoples

Maranao

 is the term used for the people of Lanao, a predominantly Muslim region in the

Philippines island of Mindanao. They are famous for their artwork, 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, who constitute the sixth largest Filipino ethnic group.

The life of the Maranaos is centered on Lake Lanao, the largest in Mindanao, and the second

largest and deepest lake in the Philippines. This breathtakingly beautiful lake is surrounded with

myths and legends, it is the main source of fisheries, and the main source of a hydroelectric plant

installed on it; and the Agus River system 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.

Contents



1 Etymology



2 Culture and Customs

o

2.1 Language

2.2 Art

o

2.3 Musical Heritage

2.4 Cuisine



2.4.1 The Legend of Maranao Food



4 History



5 Notes and References

6 External links

Etymology

The ancient people in Mainland Mindanao were called Iranun, also spelled Iranon,

of the

coastal area of Illana Bay (Ilian in Maranao) and Iranaon of the people in Bembaran or  Bukidnon

and Kiaranda Area, a ragat or ranao, a lake, in local language.

The Iranon is the people of the constant flow of rivers and creeks from the mountains to the

coastal areas. A volcanic eruption developed a flat land surface little-by-little. In modern science

describes and illustrates this process as results of sedimentary formation and residual remains

that forms the low and flat land surface in the coastal areas. The Maranao vernacular called it

“ira” which means remains.

Thus, the name of the people in the coastal area of Illana Bay was derived from the root word

“ira” plus “ranao” forms the word Iranaon which means people living the residual remains in the

coastal areas.

In present days, the Maranao refers the word Iranaon “tao sa ragat” or the people of Lanao who

migrated to sea area, while the Maranaos are people who dwelled around the lake of Lanao.

These peoples belong to same genealogy, lineages, culture and history. They are called Maranao

in general term.

Culture and Customs

Language

Maranao is an Austronesian language spoken by the Maranao people in the provinces of Lanao

del Norte and Lanao del Sur in the Philippines.

Art

Sarimanok is a legendary bird of the Maranao that has become a ubiquitous symbol of their art. It

is depicted as a fowl with colorful wings and feathered 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.

Musical Heritage

The native Maranao have a fascinating culture that revolves around kulintang music, a specific

type of gong music, found among both Muslim and non-Muslim groups of the Southern

Philippines. Biyula is another Instrument for the Maranao people to use, Biyula is a string

instrument. In 2005, the Darangen Epic of the Maranao people of Lake Lanao was selected by

UNESCO as a Masterpiece of the Oral and Intangible Heritage of Humanity.

Cuisine

Exquisite Maranao cuisine and hospitality are palpable.

They are known of having a spicy taste

in their foods. A condiment made of traditionally cultivated spices, locally known as Palapa is

one of their distinguished cuisine symbol. It is made of stewed scallion bulbs or “sakurab” in

Maranao. The thinly sliced scallion bulbs and ginger are caramelized by slow cooking and mixed

with chillies and little coconut oil.

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 !

The Legend of Maranao Food

According to a scholar, food is one of the panabi-nabian, prophet, a mercy and a gift from Allah.

"When the world was created, mankind had no food to eat. The soil was asked to feed mankind

but it refused because it does not have enough to feed mankind. And so one of the sons of

 Fatima, Asa, was buried so that Nabi Adam will also be fed and be able to move. For seven days

 Nabi Saopak was buried. After seven days, it grew. On the head part grew a coconut, on the

heart grew the palay, on the pelvis grew cotton, and on the lower art grew a white chicken. The

 palay was harvested and fed to mankind." 

Demographics

Maranaos number about 1,142,000. Along with the Illanun and Maguindanao, the Maranao are

one of three related indigenous Muslim groups native to the island of Mindanao. In turn, these

groups also share genes, linguistic and cultural ties to n on-Muslim Lumad groups such as the

Tiruray or Subanon. Maranao royals have varied infusions of Arab, Indian, Malay, Javanese, as

well as Chinese ancestry.

The language of the Maranao people is also called Maranao. It is a language spoken by

approximately 1,142,000 people living in areas near Lanao del Sur and Lanao del Norte.

The

language can be traced from the Southern Philippine sub-branch of the Western Austronesian

language family, and is closely related to the Illanun language spoken in Sabah and Malaysia. It

is also close to Maguindanaon, the language spoken in Maguindanao, North Cotabato, South

Cotabato, Sultan Kudarat, and Zamboanga del Sur provinces. They speak Cebuano, Tagalog, and

Arabic language, and English as second languages. Practically, all Maranaos are Muslims. A

few, especially those living in the hills around Lake Lanao practice a version of Islam mixed

with traces of pre-Islamic traditions.

History

Previous to the occupation of the Philippines by Spanish, and later American and Japanese, the

Maranaos had their own kingdom with a Sultan ruler due to the influence of Muslim

missionaries.

Ilongot people

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The

Ilongots

 are a tribe who inhabit the southern Sierra Madre (Philippines) and Caraballo

Mountains, on the east side of Luzon Island in the Philippines, primarily in the provinces of

 Nueva Vizcaya and Nueva Ecija and along the mountain border between the provinces of

Quirino and Aurora. An alternative name of this tribe and its language is "Bugkalot". Presently,

there are about 2,500 Ilongots. The Ilongots tend to inhabit areas close to rivers, as they provide

a foodsource and a means for transportation. Their language is the Ilongot language, currently

spoken by about 50,000 people.

In Michelle Rosaldo’s study in 1980 of the Ilongots , she described “gender differences related to

the positive cultural value placed on adventure, travel, and knowledge of the external world.”

Ilongot men, more often than women, visited distant places. They acquired knowledge of the

outside world, amassed experiences there, and returned in order to share their knowledge,

adventures, and feelings in a public oratory in order to pass on their knowledge to others. The

Ilongot men received acclaim as a result of their experiences. Because they lacked external

experience on which to base knowledge and expression, Ilongot women had inferior prestige.

On the basis of Michelle Rosaldo’s study and findings of othe r stateless societies,

anthropologists must distinguish between prestige systems and actual power within a societ y.

Just because a male has a high level of prestige, he may not own much economic or political

 power compared to others that are less prestigious within the society.

Renato Rosaldo went on to study headhunting among the Ilongots in his book Ilongot

 Headhunting, 1883-1974: A Study in Society and History.

Because of the early experiences of boys living in a close relationship with both parents, who

each participate in "motherly" roles, they are relatively unco ncerned about the need for

achievement or even defaming women. Men involved in household chores do not claim

submission to their wives. In social life, the Ilongots show little stratification and sexual

inequality but it is certainly present. It is minimized by the fact that women have the right, as

well as feel confident enough, to speak their minds. Finally, we find the home gender relations

 based on equality, focusing on cooperation instead of competition and there is a real intimacy

 between husband and wife. Rosaldo's conclusion is that perhaps the most egalitarian societies are

[edit] References

Phillip, Conrad. (2005). Window on Humanity. New York: McGraw-Hill Rosaldo, Michelle

Zimbalist, Lamphere Louise. A Mulher. A Cultura e a Sociedade.Brazil: RJ. Paz e Terra, 1979.

Coleção O Mundo,hoje. [ENGLISH] Rosaldo, Michelle Zimbalist. Lamphere Louise. Woman.

The Culture and Society. RJ. Paz e Terra, 1979. Collection The World today, 31. p58.

ilonggot

by: Christina Sianghio

The Ilongots are Indonesians who inhabit the southern Sierra Madre and Caraballo Mountains, on the easterly central part of Luzon Island in the Philippines. At the present time, there are about 2500 of them. The type measurements of the Ilongots are: stature, 156; forehead, 82; and shape of nose, 89.

These people tend to live near the streams which furnish them much of their livelihood and transportation. On account of long isolation and varied associations with the Ainu, Negritos, and other peoples, many different dialects and customs have developed, which divide the Ilongots into three distinct groups. Along the upper waters of the Cagayan River is the Italon group which exhibits some short

Mongol mixture, especially to be seen among the women. The men wear long hair with a characteristic hair net over the forehead. The Egoñgut group lives on the Tabayon River; while the primitive Abaka group inhabits the Conwap River. In each of these main groups are localities each having its varied dialect and customs. However, the salient composite features of the ancient Ilongot culture can be described.

 Although there is a larhe concentrati on of villages at the source of the Cagayan River, Illongot communities are generally scattered in the Southern Sierra Madre and Carballo mountains. Numerous rivers and dense tropical rain forests define Ilongot territory, covering Nueva Viscaya, and parts of Nueva Ecija and Quirino.

The figure above shows the geographical location of the Ilongot Province.

For mutual protection, aid and association, the people in each locality are banded into a group. The chief or head of a group is called a beganganat. There are usually about eleven or more houses in the

group which is called an alipian. The chief has an assistant called a macatoy. They are chosen for their leadership, ability, and age. The chief’s word is absolute and he rules for life. After his death, the assistant takes his place and a new assistant is elected.

The common law enjoins that one must not:

(1) Kill his companions: for the murderer must support the family of the victim; (2) Commit adultery: for the culprits are severely beaten;

(3) Lie: for the liar pays a fine to the chief;

(4) Work on each fifth day: for one who works pay a fine;

(5) Disobey her husband: for the disobedient wife is first scolded and may be punished more severely;

(6) Neglect to pay his debts; or

(7) Steal: for whatever one steals will turn to hurt.

In the more advanced settlements of Ilongots, the usual three social classes evolve: the wealthy, the middle class and the economic slaves. Each man endeavors to maintain the rank by his forefathers and also maternal ancestors, relationship and descent being reckoned on both the mother’s and father’s side. Blood ties are strong and the families of an offender are held responsible for his crime. Thus, criminal and civil cases are usually to be settled by the families concerned.

There are boundaries between each alipian beyond which the members of that alipian do not

usually go except in foray after heads in order to: revenge a death, have a wedding, or upon the sickness or death of a man in the alipian. Peace-pacts at times are arranged between alipians. A prominent man is made holder of the peace-pact and is responsible for the safety of visiting members of the alipian. Peace-pacts have been ratified by human sacrifice and the ceremony of blood-brothership practiced. The end of the peace-pact is signified by placing arrows in the trail and sprinkling blood upon them. Warfare has started.

The principal occupation is hunting and fishing. The men run after wild pigs and deer with dogs. The kill is made with spears, or bows and arrows. They are also very clever in making various traps to catch the game. The warm streams are full of fish. These are caught in trap as well as nets. The forest, where roots, seeds and fruits can be obtained, is another source of their food.

In the areas where the tropical forests are dense, the men are skilled travelers in the trees. They carry forty foot lengths of rattan which have a loop on one end a hook on the other. The Ilongots can thus travel through the woods at a surprisingly rapid rate. The principal use now of this method is in passing from tree to tree in cutting off the branches while making a kaingin. The main trunks of the trees are left standing.

The kaingin system of farming is used. A clearing is made in the forest. The brush is burnt, and seeds planted in the ashes. A sharp stick is used to make a hole for the seeds. They raise camotes, camote-cahoy, camote-glano, gabi, squash, ubi, upland rice, corn, bananas, coconuts and sugarcane. The Ilongots are noted for making a very good quality of basi (wine) from sugarcane in only one day, by using a native yeast. The soil in the kaingin becomes hard and unfruitful in a couple of years; so a new one is started in the vicinity and a new house built near by.

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Religious Beliefs and Practices

The gods of the Ilongots are Cain and Abal, two brothers who are the creators and guardian lords of all things. They are benevolent and their particular care is that of the people who live on earth. They are invincible and live in the sky, Taon, sometimes on the sun, Elag, or the moon, Dalan, or perchance some star, Pandac. Their messengers are called Binangunan or Cabuligian. Cain and Abal travel from place to place. Their road is called Keat (lightning). Kidu (thunder) follows the road.

In the beginning, Cain and Abal lived together in the sky; but they had a quarrel and separated, as  Abal wanted to live on earth where he could herd his animals. He was t he one who created the

lowlanders, who have the use of his carabaos and other animals. Abal is stronger and more powerful than Cain and so there are more lowlanders than mountain people.

Cain created all the mountain people, including the Ilongots. He gave them their customs, which they have followed throughout the centuries. He was a killer and a head-hunter; so they are also.

The Ilongots pray to Cain and Abal and the Binangunan, asking them for help and inviting them to their feasts. At the beginning of each feast, a small table with four bamboo legs is erected near the house.  A red cloth covers the table and on it are placed choice persons of the meats toget her with rice and basi.

Then the priests stands and shouts to the gods saying: “You have helped us: so please come to our feast and be happy. Please help us with good health and abundant crops.”

Some of the Ilongots also worship the sun, moon and stars because they give life and growth; also the rain, Oden, for its life-giving water. This cult hold that these dieties all live in the sky. Elag (the sun) has a great, magnificent house in Gacay. When he gets tired giving light and goes into his house, it is night. Usually Elag and Delan (the moon) are congenial and take turns giving light; but sometimes they quarrel and Elag covers Delan more or less with a great, huge winnowing basket, biga-o. Thus we have the different phases of the moon.

The ancestors are also worshipped and their ways and wishes respected, for they can give help. They are called betang and sometimes come to a house. If you hear certain sounds like murmuring, you know that they are talking nearby. Fire too, is revered for the heat and comfort which it gives and is used in some ceremonies. When a party of men is starting on a hunt, they build a fire, take hold of the dogs and the weapons and pass them one by one through the smoke. The last dog to be passed through the smoke is the leader of the pack. After taking it out of the smoke, the owner spits on its face, and rubs the saliva down its back and sides. Meanwhile, he has been talking and shouting to Gemang, the guardian of wild beasts, saying: “Do not let our dogs get sick. You must give us one of your animals. Do not take the form of a wild beast so that the dogs chase you by mistake. If you will let the dogs catch one beast, then we will give you to eat and drink and likewise your wife.” Following this ceremony, the part starts out in a successful hunt. The Renewal of Fire Rite is also observed.

The Ilongots thus believe in lesser deities called anitos. Some anitos are good and some are evil spirited. There are also two classes of anitos. The Ayeg deal with the larger and more general affairs of men and are usually superior to the Palasekans (dwarfs), who guide one in his daily life and usually credited with all his successes and failures. The Ayeg are kindly and wish the Palasekans and the people to do right. They bring wealth when one is honest, kind, and industrious; and give sickness and death as punishment for sins. They order the Palasekans to give success in hunting, fishing, farming, and other industries. But the Palasekans do not always follow directions. The Palasekans are especially near in the early morning and evening. If you should happen to step on or spit on one, he will get angry and punish you; you may thus catch cold or get an infected foot. Sometimes one slaps you so that you have a swollen cheek. If you should hurt one in the evening, you may get a headache and a fever. You should always carry a light.

However, on the whole, the Palasekans are a kindly little people. They are invincible and when they talk, instead of pronouncing the words, they whistle the sound of them so that one can understand what they are saying. Sometimes they come foretelling some event or bringing a message from an absent relative. They may give warning of danger or indicate the best route to take on a journey. Sometimes a Palasekan likes a certain fortunate person and becomes attached to him. Then that lucky person has a good life, even to being helped physically. One man told me of how he visited a woman who had a Palasekan. There were quite a number of visitors; but the woman only cooked a small quantity of rice for them. However, they marveled to see that, as she ladled out the rice to them, the pot always remained full until they were all satisfied. It was good rice, too. Each priest has a Palasekan who advises him as to the diagnosis and treatments of his patients.

The Palasekans enjoy the same things that people do. Sometimes they come and ask for food or drink. One man told me that once a party of men were drinking basi in the house when they heard a whistling in the roof, which they understood to say that the Palasekans wished to have a drink. So one man poured a basi into a coconut shell cup and placed it outside. When he went for it a little later, it was empty.

The Palasekans know everything and cannot be fooled. One Iloacona school teacher told me of a modern instance illustrating this. He said that it happened during an evening study period. They heard the sound of whistling and the pupils reported that the Palasekans would like to have the phonograph played. The teacher did not want the phonograph to be played and so he told the pupils to tell the Palasekans that his wife had the key. The Palasekans know everything and cannot be fooled. When the pupils replied that the teacher’s wife had put the key in her suit -case under the bed, the Palasekans said that they would play it themselves. The teacher said: “All right, go ahead.” He was am azed to see the phonograph playing by itself soon after: and so he was shamed into going and winding it up and playing it for them.

 Another anito is Lampong, the d warf shepherd of the wild anim als. One hunter related to m e how he was out one night hunting with a bright light. Two brilliant eyes showed up and he shot between them. He heard a kind of groaning and knew that he had hit a deer; but when he went to the spot, the deer was not there. Soon agintwo brilliant eyes shone in his light and he fired again. He heard the deer thrashing around; but could not find it. This thing happened again and again. On the sixth time he glimpsed the light fur of a white deer. Then immediately it was changed and the hunter saw standing there, a little dwarf about two feet high. It had on only a tall two-peaked black cup and a long white beard reaching to the knees. Its eyes were very brilliant. It stood there beckoning to the hunter; but just then the rest of the hunting party came up and spied the dwarf. Much fr ightened they cried out: “It is Lampong,” and ran away. The first hunter of course ran with them. It was said that, if he had stayed, Lampong would have shown him where he was pasturing a large herd of deer.

The anitos are worshipped at the balete trees where they live. These trees are sacred. Children are not allowed to play round them and they are not cut down. Caves are also sacred as being where the agi-mñg and also the spirits of the dead live. No one dares to enter a cave.

The crocodile, boaya, the siren, pungitand, and the python, bigkat, are given some worship to prevent them from doing inquiry. A small portion of the chicken in a coconut shell may be placed near the river. Then one calls: “Crocodile, come and eat”: and goes awa y.

 Amulets, charms, and a special lit tle bag (containing an assortment of magical articles) are also worn to please the anitos.

 Auguries are by means of the actions of birds and animals. If a m an starts out to go to some place and a certain small bird, veche-veche, flies across in front of him, it is a bad omen and the man must return home. Omens and divination play an important part in the daily lives of the Ilongots. Omens are sought for every important enterprise.

The religious teaching and observances are led by a priest, magnigput, who communicates with the gods and anitos, and knows all their characteristics. There is one in each community. His is an honored position which, upon his death, is passed on by inheritance to his eldest son or nearest male kin. The priest prays at the beginning and end of each feast, including weddings and funerals, counsels the people, and officiates at such rites as consecrations.

 All the feasts are purportedl y religious in their char acter in order to give happiness to som e spirit that it may be influenced either to give help or to cease from doing harm. These feasts are of various kinds. The buni is a day’s feast given at the time of birth, in case of sickness, upon building a ho use, or some such occasion. Chickens, pigs, deer, or wild pigs may be killed and eaten together: and there may be dancing. The damiti is a week’s thanksgiving feast after harvest; while the baleleong is a great feast given once in a life-time by well-to-do families in order to establish their social standing. The family spends months preparing great quantities of rice, meat, and basi. All the people attend and the primary

feast lasts for about a week, then intermittently for maybe a year- whenever a group of people take a notion to go there and have a good time. It is very expensive; but a happy way to worship the gods.

It is at the baleleong that the babies and small children are anointed and consecrated following an ancient ritual. Wreaths formed of leaves, are hung in the rafters- one for each child. With the wreath is a dish which the child will use in the meal following the ceremony. The priest holds in his arms the little male child with the wreath on his head. Then he raises his face to the sky and prays to Abel. After praying he takes some of the blood of a pig and makes a cross on the forehead. A hole is also made in the lobe of each ear. The rites are secret. If the priest makes a mistake in the ritual, the child will have a short life. The males are anointed separately and no females are allowed to be present. Likewise no male is

present when a female is anointed. So an old woman officiates; boiled spring water being used in the place of blood. Only fish and rice are given to the female child in the subsequent meal.

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Visual Arts and Crafts

Ilongot men wear a loincloth held around the waist by a cagit of either brass wire or rattan. Gabed, a piece of bark cloth, is wrapped around the legs and tied at the front and back with a string belt. Metal bands clasp the left arm, and several rings adorn the fingers. A handy bag containing arrowheads, flint, crocodile teeth, betel nut, and other articles usually complete the male apparel. The boys are set apart from the men by a boiset band around one of their leg calves.

Ilongot women use bark cloth fro their agde, which are drawn about their bodies like above-the-knee length skirts. These are matched with blouses which expose the midriffs. Although the Ilongot do not weave cloth, the women embroider skillfully and make cotton tassles which they tie on their horsehair ornaments. They also wear panglao (beaded necklaces), kalipan (earrings), brass arm bands, and small bell accessories.

The women do not weave cloth; but the inner bark of certain trees provides soft material having much the feel of chamois skin. Men wear a string cagit, women of either rattan or brass wire, wrapped five or more times around the waist. A piece of bark cloth, gabed, is passed between the legs to cover the privates, and is secured in front and back to the string belt. A neat bag contains the betel nut, lime, flint, tinder, and other small articles. Youths wear a band, bosiet, around the calf of the leg.

The women wear a bark tapis or sarong, agde, covering their bodies from the waist to the knees. The costume is completed with a string of beads, panglao, around the neck together with the earrings, calipan, and spirals of brass wire on the arms. Before the age of puberty, the children go around without clothing.

Filed and blackened teeth are considered aesthetically pleasing, and long hair preferred by both sexes. Prepubescent children are often unclothed.

Fancy headgear identifies a successful headhunter. A rattan frame is decorated with brass wire, and red yarn and shells. On the projected front part of this frame is placed the large red bill of a kalaw bird. An era pendant represents a man’s first kill. Notches are added either on the bill or the earlobes to indicate subsequent successes.

status and maturity for the male Ilngot. The successful headhunter wore a headdress incorporating the beak of a hornbill. (Philippine Journal of Science 1912, National Libarary Collection).

A Hombill Headdress

Until very recently, the people built their houses in the trees, where they slept at night in order to obtain security from their enemies. Most of the roofs of the present house are reminiscently pyramid in shape. The framework is bamboo tied with rattan and covered with about four layers of anahao leaves. The floor is of split bamboo. The low walls are sided with runo stalks placed close to each other.

For cooking, an iron pot is suspended by a rattan line over the fire-box in one corner. If there is more than one family in the house, each has its own fire-place. Cups and plates are made of anahao leaves. Fingers are used as forks. Skulls of animals are the main decoration of the houses. Sleeping mats are used without a pillow. The bark tapis of a woman is used at night to partially cover the man and wife.

The Ilongots use kaingin system of farming. The general utility tool is a long knife with a curved cutting edge. It is called an ilayao. The weapons are: barbed spear, gayang, bow and arrow, and a large, blunt, wide bladed ilayao which is called a sinamongan. They never go unarmed. The warrior carries a wooden, rectangular shield with its long edges scalloped and a round boss. Mats and baskets are woven from tubeng. Both the checker and twilled processes are used. Water-proof packed bags are formed from the whole skin of fawns, merely sun-cured.

The men procure rattan, honey, basewax, gums and other forest products, which they trade to lowlanders for salt, cloth, brasswire, shells, pots, steel, and other necessities.

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Folk stories, dimolat, are interesting and valuable not only for the pleasure received from the hearing of a tale; but also as a portrayal of the customs and ideals of the people. Thus, a study of a complete collection arranged chronologically, of the folk stories of a certain people would likely give their cultural history as well as throw side lights on their political history. For instance, some Ilongot stories unfold bits of ancient Hindu epics or are patterned on Hindu examples-thus indicating some contact with India.

The Ilongots tell their stories in two ways. The short way is used at such times as when they happen together, or are resting for a while. It is a simple narration of events.

The long way is used when time hangs rather heavily during the confinement of the torrential tropical rains, or in the long evenings. These story hours are much enjoyed and are the principal amusement of the people. An old woman or man, steeped in the lore of the past, makes the best story teller. He draws a slight line between anitos, people and animal characters. He spins out his tale in a

certain pleasing tune which at times is rather monotonous and other times becomes excitingly thrilling according to the drift of the story. In order to follow the tune, he often draws out the end of some words or adds meaningless syllables. There are many repetitions of action and thought as well as inconsequential happenings. Incongruities of action and sudden transitions of scene often occur. Once in a while the narrative is broken by some ludicrous incident as clowning in a drama. The pleasure is not so much in following the development of the plot of the story as it is in the delightful manner of telling. Yet the plot is interesting, being based on one of the practical jokes, of which the people are especially fond. Listening to such a story is really a very happy way to spend an otherwise dull time. But, if one wrote down every word or sound which the story teller uttered, he would have a book very few people would care to read.

Therefore, the folktales in this little collection is narrated in the short way. Here are some examples of Ilongot folktales.

How We Became Ilongots (Ma Nanggapuan Min Ilongot, Bua River Dialect)

 A long time ago god (Cain) c reated two persons. One was a m an and the other was a woman. These two persons were in the mountains. As they were thriving in the mountains, they were considering what they should do. The following morning the couple agreed to marry. After their marriage, they erected their hut. After five months of living together, the woman became pregnant. While the woman was in her family way, the man felt very happy. The husband thanked god because he had given him his wife as his companion. The time cam when the woman delivered. They were very happy. They hoped to have

another child. Their wish was granted. Their next child was a girl, while the first one had been a boy. When their children were woman and man, the parents urged them to marry. They therefore agreed to marry. They built their own huts also. This process was repeated right along. Year after as they increased in number, each family becoming nomadic.

In the completion of this story, we Ilongots have followed the same way as our forefathers did. Rock - A Boy (Yapugo-Sita Ulissi, Bua River Dialect)

Yapugo was the name of a baby boy Ilongot. He was called Cacad Yapugo for he belonged to that place. He lived in Pugo in the center of the big forest at the source of the river. From birth until boyhood, he had never seen a lowlander. He always stayed in the forest day and night with his ilayao, bow and arrow. Everything which he saw, he shot at with his bow and arrow and always hit it.

Yapugo became a big man, strong and alert and quick of movement. Some peaceful Ilongots called, Benabe, feared Yapugo because he was a good shot. Yapugo belonged to the Ilongot Cacaddengan. The Benabe and Cacad were often at war. This is the reason that the Benabe were afraid of Yapugo for being a good shot.

For many days, none of the Benabe made war with the Cacaddengan.

The Origin of the Monkey (Sayma Nag-gapuan Ma Bulangan, Bua River Dialect)

Long time ago there lived a rich man who had many properties. He had a large farm. He had many helpers on his farm to do the work. This man was so selfish that he fed his laborers only once a day.

There were so many workers so he had some make a kaingin. After cutting the small trees under the big ones, they went to the forest to get rattan which could be made into tagiboc. When they returned