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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