What is palendag? What does it literally mean? What is the secret behind its melancholic sound?
Posts Tagged With: Maguindanaon
A prominent example of Maguindanaon folk speech is the bayuk, or alternatively, bayok (lyric poetry). Bayuk also refers to a Maguindanaon chant which is syllabic and tetrachordal. As the Maguindanao language is metaphorical, whenever extra care is needed to express a feeling, it is done through bayuk.
Nowadays, there has been a diminishing number of Maguindanaon ‘pababayuk’ (bayuk-reciters) who could spontaneously compose bayuk or know them by heart. One of these remaining ‘pababayuk’ is Bai Baubang Mauyag of Barangay Bagumbayan, Municipality of Kabuntalan, Province of Maguindanao. According to her estimate when I interviewed her in May 2018, she is almost a hundred years old, and a descendant of Sultan Namil of the Rajah Buayan whose graveyard is also near her house.
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MAKATI CITY (5 September) – In the wake of the deadly blast in Davao City, I had attended – though mentally disturbed and almost reluctantly – the UNESCO-Memory of the World (MOW) Documentary Heritage Awareness and Nomination Seminar which was organized by the Philippine National Commission for UNESCO, in partnership with the University of the Philippines Mindanao and the Center for New Cinema (CNC), on September 3, 2016 at the Lorenzo Hall, University of the Philippines Mindanao.
As part of the nationwide awareness campaign as well as in response to UNESCO-MOW’s mandate to “increase awareness worldwide of the existence and significance of the documentary heritage and assist in its universal access and preservation,” similar seminars were also recently held in Quezon City and Baguio City.
Pertaining to records and documents that help preserve memories of our culture and society, “The documentary heritage,” as Prof. Nick Deocampo would explain us, “includes printed documents, recorded sound and music, motion pictures and photographs, ancient syllabary and cartography, and other forms of physical recordings.”
Reflecting on the significance of preserving documents, particularly those coming from Mindanao, Dr. Bernardita Churchill, President of the Philippine National Historical Society, chaired a panel that gave special focus on “Jawi Documents” in a bid to know their historical, cultural and scholarly significance.
“Jawi” is an Arabic relative noun which literally means “that which pertains to Java (Indonesia).” As part of Islamic legacy to the region, Jawi script is an Arabic-based one adapted by Southeast Asian Muslims, including the Muslims in the Philippines.
In Mindanao and Sulu, the script had been used predominantly by Muslim ethno-linguistic groups such as the Tausug, Maguindanaon, Maranao, Iranun, Sama’, Yakan, and Sangil for putting into writing their languages.
Linguistically, Jawi manuscripts are of two types: Batang-a Arab (literally, ‘Arabic letter’) and Kirim. Batang-a Arab is the kind of Jawi that refers to the Arabic script used in any type of document, while Kirim refers to a written text of local dialect literature that uses the Arabic-based script.
The Jawi was used to record both non-religious and religious literary materials. Non-religious literature includes epic, stories, short love poems, love fest, sayings, drama, puzzles and riddles, rhymes, and literature for children. Religious literature includes dekir/dhikr (incantations), khutbah (sermons), Qur’anic exegesis (tafsir), explicatory statements about Islam, du‘a (supplications), religious songs, and kisa (Islamic stories), among others.
Among the most famous Islamic stories is Beraparangan Muhammad ‘Ali Hanafiyyah, which is a local rendition of a popular kisa known as Hikayat Muhammad al-Hanafiyyah to Muslims in many parts of Southeast Asia. Found in different versions in the region, it is a narration of martyrdom of Amir Husayn, the second grandson of Prophet Muhammad, thereby depicting it as an epitome of Muslim chivalry.
Since the Philippine independence after the Second World War, there had been a decrease in the use of Jawi script due to the upsurge in the nationwide promotion and use of the English language in the formal educational system. This has been exacerbated further since the 1970s due to increase in the influence of strict interpretation of Islam that denounces many local Muslim beliefs and practices, and brought by local Muslim graduates from Middle Eastern universities. No doubt, the coming of this new set of Muslim scholars has created tension between their tendency to homogenize the interpretation and practice of Islam, and the local Muslim populace’s inclination to cling to the indigenous practices of Islam.
No doubt, the preservation and promotion of Jawi script and documents can contribute to shaping national Muslim narrative in three fundamental ways: (1) a culturally integrative understanding of Islamic principles, (2) tolerance of diverse Muslim practices, and (3) emulation of chivalry in dealing with perceived enemies – something which is quite remote from terrorist acts associated with current radical groups in the country.
Sunday, 22 July 2007
TEHRAN, Islamic Republic of Iran (22 July) –Barely an hour after signing in Friendster.com early today from a student dormitory for couples here in central Tehran, the first three persons who joined my ring of friends are of course my better half, Mamot, followed by sister Mayhanie, and then an anonymous Papanok (meaning ‘bird’ in Maguindanaon vernacular), thanks to its extraordinary vision.
Since Papanok is flying with its wings of anonymity, I was curious to know its identity. So, I decided to sneak a look at its photo album which contains 14 pictures. Perhaps, at least one of these images could give me a clue.
Seven minutes of browsing failed to suggest any exact identity I could recall. Why? All the pictures are aerial views, impressive though—7 each showing different parts of Cotabato City and its suburbs (where the ORC Complex and the Pulangi River appearing like anacondas are prominent), and the MSU Main Campus (from the furthermost part of the 7th street down to the College of Forestry and KFCIAS).
True, I failed to identify Papanok but nevertheless my venture reminds me of the notoriety that winged-creature has earned here in the Middle East exactly a year ago.
With Papanok’s supply of Google Earth’s free repository of satellite imagery, maps and terrains of the world with exact cartographic grids which is becoming an emergent favorite toy of many online surfers, both the young and the young-at-heart, Hizbullah fighters were able to make a difference with their 4,180 Katyusha rockets fired into military and strategic targets in northern Israel during the 34-day showdown in Lebanon last year.
Through this surreptitious interference of the Maguindanaon bird in a far-flung region’s conflict, a geopolitical landscape is changed, a long-standing balance of terror modified, and the result of a war reversed.
Papanok has illustriously demonstrated the dynamics of asymmetrical warfare in the information age, embarrassed an invading army, shattered decades-old myth of invincibility, emboldened a defeated nation, deterred (or at least delayed) a regional war, and thereby surprised the world.
The unexpected outcome of the war, political pundits believe, significantly deters, or at least delays, impending Washington and/or Tel Aviv aerial sorties against Iran that could trigger regional war with catastrophic global repercussions and for which last year’s month-long devastating face-off was supposed to be a laboratory for experimentation.
Given this exposé, I advise you Papanok, whoever you are, to fly higher or hide yourself in the thick forest of Timaku island as my hunting gun is now loaded with the bullet of a newly crafted draconian law (Anti-Terrorism Law).
(Source link: MINDANEWS, July 22, 2007)