reaction on marawi
TRANSCRIPT
Ocampo, Paolo Vincent G. (2012-62600)
Karangaya: A Culture, An Identity
Marawi is an Islamic city located in the Philippines, particularly in the island of
Mindanao. People who are native in this city are called ‘Maranao’. The common grounds
of this city serve as checkpoints of the military to ensure security. Kidnappings and ‘rido’
or a violent conflict between two families or clans, occur frequently in the place. Sandra
Aguinaldo, a reporter, has come to Marawi not to investigate on these details. She has
discovered a culture in this city, which became the focus of her documentary. This
culture is called ‘Karangaya’, commonly known as arranged marriage.
Five accounts about this culture were shown in the documentary.
The marriage story of Olily and Fajad was first shown. Mrs. Aguinaldo met the
family of Olily to know more about it. Olily was only 6 years old when she married Fajad
who is only 5 years old. When Olily was asked why she wore a gown and why she
received many presents during her wedding, she does not know the answer. According
to Cariyong Hadjimalic, the father of Olily, the arrangement of his daughter’s wedding
was the result of an agreement between them and the family of Fajad who happen to be
their relatives. The Hadjimalic family allowed Mrs. Aguinaldo to publicly show the
wedding video of Olily and Fajad from the preparation of Olily to the wedding proper.
When the time comes that Olily will be aware of what her parents did for her, Omelkhair
Hadjimalic, the mother of Olily, would tell her that their decision was for her own good.
She continued by saying that as Muslims, the parents must be obeyed when they want
an arranged marriage for their child.
The marriage story of Norhata and Arafat was similar to that of Fajad and Olily in
that they too were married at an early age. Now, they have children of their own.
Norhata recalled that before her wedding, she was told that she will be escorted and that
she will be wearing a gown. According to Norhata and Arafat, the reason for their
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wedding was that to strengthen the bond of their fathers because both of them were
commanders of their aligned Muslim group, which were the MILF and MNLF
respectively. Their marriage also benefited the realm of politics that was present in the
two families. The father of Norhata governed the place, as a vice-mayor while the father
of Arafat was the mayor during the time of this documentary. Soon Arafat will succeed
his father as the new mayor. Mrs. Aguinaldo then asked them if they would also arrange
the marriage of their children. Norhata answered the question with a “yes” and would do
it especially for her daughter. Her reason was that she would know the family of her
daughter’s future partner and that she would know which partner is the best for her
daughter if given the power to choose because that partner would be someone she is
already familiar to.
Mrs. Aguinaldo was able to witness ‘Karangaya’ firsthand through the marriage of
Waheba and Saminoden. Unlike the first two accounts, they were already adults when
they got married. Waheba was 30 yeas old. Saminoden was currently an ‘alim’ or a
Muslim priest who has studied in Egypt. When asked if what does she say when she
sees Saminoden prior to their marriage, Waheba answered that she would not do so and
would hide from him because she was shy. She was then asked if she shared stories
with him. She shook her head as a response to that question. While preparing Waheba
for her wedding, Saminoden was already in his place. Before meeting his future wife,
Saminoden first took part in his marriage with the father of Waheba. After this part was
done, Saminoden set off to meet Waheba and upon meeting her, the two were now
married.
The wedding story of Johanifa and Ibrahim showed an importance of
‘Karangaya’. Their families were at first involved in ‘rido’. It started with disputes between
the female members of both families. Instead of them settling these disputes, it was the
male members who would do so usually in a violent manner by using firearms. At one
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clash of the two families, the family of Ibrahim killed the father of Johanifah. Because of
the wedding that took place, the conflict was resolved. Rocaya Rasul, mother of
Johanifah, explained that a way to end ‘rido’ was to arrange a marriage for their child to
a child of the opposing family. This was the reason for the marriage of Johanifah and
Ibrahim. Mrs. Rasul continued that arranged marriage as a solution to ‘rido’ was
something that their mayor would also want and that through this culture, the ‘rido’ that
happened would eventually be forgotten. As of the time of this documentary, the two
families, in general, have settled their differences, which can be seen by them living in
the same area and playing volleyball.
The account of Dr. Minang Sharief showed that not all the time a child submits to
their parents’ decision of arranging a marriage for him or her. Dr. Sharief told to Mrs.
Aguinaldo that it was a surprise for the doctor to find out that her parents planned an
arranged marriage for her when she was 14 years old. She continued that until the time
of this documentary, she does not know the reason of her parents for doing this
“although” she “tried to understand”. Dr. Sharief’s priority during that time was her
studies so she talked to her parents if it will be all right for them if she will not get married
until she reaches the age of 18. “Unfortunately”, as she said, her “husband to be that
never was” could not wait that long so he married someone else. Dr. Sharief was happy
with her decision and clarified that she was not “encouraging arranged marriages”. She
also saw what is beneficial about arranged marriages, which is that there is already the
agreement from both families.
Many stages are involved in ‘Karangaya’.
Two families, particularly the parents, who have already met, must first talk about
the dowry, which is the gift or money that a family will give to the other. In ‘Karangaya’,
the family of the groom gives the dowry to the family of the bride. According to Mr.
Hadjimalic, the actual amount of the dowry is not revealed to the family of the bride. A
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portion of the actual dowry is given first which he said exactly was “equivalent to 15%”.
He further explained that this is done so that if there will come a time when the family of
the groom suddenly decided to not continue with the wedding, the family of the bride will
still keep the portion that was first given to them. But if the family of the groom still wants
to push through, the rest of the dowry will be given.
After the settlement of the dowry, many preparations will take place and one of
them is the preparation of the wedding place. The place consists first of many
rectangular tables and single chairs. These are for the visitors. An area is reserved for
the emcee, who will run the program. Two golden, throne-like chairs for the bride and
groom are placed in front. In some cases like the wedding of Olily and Fajad, several
single chairs are placed beside these throne-like chairs for the companions of the bride
and groom. Large headings of their names are positioned above their chairs. The whole
place is decorated from the tables and chairs of the visitors to the area of the bride and
groom
The preparation of the bride is documented as was shown by Olily’s wedding
video. Make-up, lipstick and earrings, if necessary, are first applied to the bride.
Afterwards, the actual gown and either a wedding veil like that of Olily’s or a head
covering like that of Waheba’s are worn. The bride then receives a bouquet of flowers.
With the bride fully set, what is left for her to do for the moment is to wait for her groom.
While the preparation of the bride is taking place, the wedding program begins.
The groom arrives at the wedding and sits momentarily at his place. The same goes for
the visitors. Food and drinks for them are served. After some time, the marriage of the
groom and the father of the bride as were shown by Saminoden and Waheba’s father,
and Fajad and Olily’s father, Mr. Hadjimalic, will take place. A Muslim priest governs this
part. The two men will hold each other’s right hand in a way similar to shaking hands.
This hold is then covered by a piece of cloth. The groom is asked three times if he will
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accept his bride. The father of the bride then declares that he will leave his daughter in
the hands of her partner. The groom replies by saying that he will accept the daughter of
his father-in-law because he has given the dowry. The priest then declares the two men
married.
Afterwards, the groom fetches his bride and escorts her to her place in the
wedding. By this time, the bride and groom are now wife and husband respectively.
‘Karangaya’ cannot be simply judged as acceptable or not in today’s view.
Maranao families have many reasons, as provided by the accounts, to arrange
marriages. To evaluate these reasons as justifiable or not will not matter to them. It has
become a part of their tradition and it is a culture that they are known for. As exactly said
by Dr. Sharief, “kung mawala man yan, parang wala na rin pagka-Maranao namin”. In
other words, ‘Karangaya’ is important for the ‘Maranao’ and if this culture would not exist
anymore then their identity as ‘Maranao’ would not exist also.
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