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Title Maguindanaon-Taw sa Laya epics Balatamay Lumëna, Diwata Kasaripan and Raha Samadaya: A reflection of their addat
Posted by Mary Ann Sandoval
Authors Mangindra, Anesa; Sandoval, Mary Ann S.
Publication date 2021/6/10
Journal International Journal of Research Studies in Education
Volume 10
Issue 4
Pages 101-110
Abstract This study collected epics of the Maguindanaon-Taw sa Laya and translated into Filipino language. There were three epics collected, namely: Balatamay Lumëna, Diwata Kasaripan, and Raha Samadaya. Two of the epics (Diwata Kasaripan and Raha Samadaya) were personally collected by the researcher. While the Balatamay Lumëna was adopted from the collection of Dalandangan (2017). Specifically, the study aimed to discover the beliefs, customs and traditions embedded in the three epics which symbolized the addat of the Maguindanaon-Taw sa Laya. To achieve the objective, the epics were analyzed using cultural theory, new historicism, postcolonialism, acculturation, assimilation, and amalgamation. A qualitative design was utilized in the study. Descriptive-analytic and indigenous methods were also employed. The three epics were discussed through content analysis. It was found out that the three epics reflected the addat of the Maguindanaon-Taw sa Laya. Addat is derived from Maguindanaon-Taw sa Laya term which means culture’ before and after the coming of Islam’. These were evident in their beliefs in supernatural beings, mystery, amulet, God, prophet, and Holy Qur’an. They were also rich in customs and traditions as the basis of their actions, behaviors, and decision makings. It implied that the addat of Maguindanaon-Taw sa Laya was a mixture of ancient and Islamic influences. The result of the study is a proof of what Alunan Glang (Madale, 1982, p. 349) has been stated, “The introduction of Islam in Maguindanao did not replace the indigenous life patterns of the people but was simply added to the pre-Islamic paganistic practices.”
Index terms / Keywords addat; ancient; epic; Islam; Maguindanaon