o - Aceh Books website

MAGUINDANAO 465
highest rank is that of the dumatu, or lesser nobles. Below them are the sakop,
who are followers, or freemen. Lowest in rank are the ulipan, who are freemen
indentured for debts or crimes. Not included in the system of social rank, but
providing an important base for Maguindanao society in traditional times, were
the banyaga, or chattel slaves.
The social categories based upon maratabat are conceived and described by
the Maguindanao as discrete, endogamous social classes. In actual practice,
however, marriages between persons of varying rank are common, and children
are assigned to a rank intermediate between those of their parents. This leads to
an integrated spectrum of rank rather than to sharply defined social classes.
Maratabat is central to Maguindanao social and political organization because
it gives the datus special claim to power and privilege. It directly affects the
organization of labor as well as much of everyday social interaction. It provides
the basis for determining the proper amount of sunggod, or bridewealth, to be
exchanged at marriage. Finally, in cases of homicide or accidental killing, it is
used to reckon the amount of blood money, or wergild, needed to avert a feud.
Like most Philippine ethnic groups, the Maguindanao have a bilateral kinship
system, and males and females usually inherit equally. One exception is that
descent from Kabungsuwan is considered more direct through male ancestors.
The personal kindred has many important social functions in connection with
rights to land, residence rights, marriage negotiations and feuding. The Maguindanao
favor and frequently practice second cousin marriage, producing a
sort of kindred endogamy which promotes solidarity within this otherwise somewhat
amorphous group. Datus and others of high rank may take plural wives,
but polygyny is rare among common people. Divorce occurs among those of all
ranks, especially in cases of infertility, incompatibility, adultery or non-payment
of promised amounts of sunggod. Nevertheless, the marriage bond appears strong
following the birth of children.
The Islam of the Maguindanao is distinctly a folk Islam. Especially in rural
areas the religion is imperfectly understood, and frequently there is only limited
observation of rituals and obligations. The formal religious convictions of rural
villagers tend to coexist with strong ancient beliefs in environmental spirits.
There is common conviction about the efficacy of certain magical rituals and
healing ceremonies. Sarip Kabungsuwan himself is said to have had miraculous
powers of magic and healing.
These beliefs are sometimes accepted even by the local religious leaders,
known as panditas, who conduct religious ceremonies and who i^nerwise attempt
to teach a basic understanding of the Quran. In recent years, however, there has
been increased awareness of, and interest in, orthodox Islamic beliefs and practices.
This has been accompanied by a growing sense of community with Muslim
peoples outside the Philippines. Indicative of this trend is the fact that many
new mosques and madrasas have been constructed in Cotabato, and the number
of young people receiving a formal religious education has increased sharply.
The Maguindanao are now a minority even in their home region of Cotabato,