PROF. TALIB BENITO
Faculty of the IS Department
College of KFCIAAS
Mindanao State University
In Partial Fulfillment
Of the Requirements for the course
Shariah 198 (Methods of Research)
2nd Semester, 2012-2013
AZIZAH B. CUARO
MAY 2012 Introduction
The Maranaos are traditional people whose rich cultural practices continue to perplex even social scientists. Their resistance to change is seen not only in their slow modernization process, but also their continued faithfulness to customs and beliefs.
Their practice of Maratabat is a mark of distinction which makes them unique among all other ethnic groups. Maratabat is equated with “hiya” or shame, honor and dignity, rank, self-esteem or “amor-porpio”, reputation and “face”. But Maratabat is more than any of these. There is no single word of phrase that can clearly define Maratabat, for the Maranaos have surrounded it with many socio-psychological concepts of their own. It is directly proportional to a person’s social rank. One social scientist views it as a blind, irrational pride of clan and tribe and a deep sense of personal honor and face. The substance of Maratabat lies in the symbols, shared beliefs, images in the collective reputation, and in public morality of the Maranaos. When positively directed, it gives them unity, strength, and Identity; it serves as a driving force in Maranao everyday life, bid Social political, or economic.
To some Maranaos the practice of Maratabat is instinctive, but to others it is a learned cultural practice picked up by the children from elders; it is learned gradually through observation from the old Maranaos.
I. Historical Background
Maratabat is a Maguindanaon or a Maranao's term which means "family honor" or "family pride”. It is the core of all family value system in the Muslim dominated provinces of Mindanao. This is practiced very strongly by the Maranaos (from
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