| Abstract |
This study collected epics of the Maguindanaon-Taw sa Laya and translated into Filipino language. There were three epics collected, namely: Balatamay Lum脙芦na, Diwata Kasaripan, and Raha Samadaya. Two of the epics (Diwata Kasaripan and Raha Samadaya) were personally collected by the researcher. While the Balatamay Lum脙芦na 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芒聙聶 before and after the coming of Islam芒聙聶. These were evident in their beliefs in supernatural beings, mystery, amulet, God, prophet, and Holy Qur芒聙聶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, 芒聙聹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.芒聙聺 |
Mindanao State
University - Iligan Institute of Technology