A Maranao’s Staple: Weaving the past and the present for sustainable progress
By Somaiya Padilla
We are part of a legacy – not of properties, wealth, or dynasty – but rather, a quest to fight for the Muslim autonomy. The self-determination we have today sprung from the sacrifices of our Muslim leaders, who dedicated their lives to conflict resolution and political negotiations. Their legacy of relentlessness in achieving autonomy is the cornerstone of inspiration for us to contribute to the Bangsamoro community. Just like the Maranaos’ handicraft iconically referred to as “Karara sa Dempas”, we, the Bangsamoros, are interwoven; bounded and strengthened by the same foundation of Islamic morals, philosophies, and aspirations.
I have always believed that every legend stems from a tale untold. The concept of Yin and Yang resonated with me even from a very young age; that there is a correspondence to every matter that we encounter, a lesson to be learned if only we take heed. In the context of the product of the Maranaos’ that has been depicted in the photograph, the beauty and sophistication indeed has its roots in strenuous efforts to make things come to life and turn possibilities into realities. For the Maranao tribe’s “Karara sa Dempas”, it is undoubtedly rooted in a humble, and sacred beginning. It is a symbol of the preservation of one’s heritage, a sustainable livelihood income, provides a sense of women empowerment, and an enriching sense of the values of the tribe; tenacity, commitment, and perseverance.
Its origin can be traced in a basakan; a paddy field where the material is being harvested, a symbolism of patience and grit amidst the challenges of growing crops. The bundling, and stripping off are the consecutive steps that follow in the pre-weaving preparations wherein it is being gathered and bundled, stripping off thorns along the edges and into the middle ridge. Vibrant strips producing different shades of color are then interlaced at right angles forming state-of-the-art handicrafts eliminating and cutting unwanted strands in the mat, including the excess strands. In hindsight, it represents the Maranaos’ ethic of meticulousness, guaranteeing that every step is followed, and a proper procedure is set in place.
Being exposed to the diverse cultures encompassing these practices made me arrive at the realization that this simple tradition does not just symbolize the manufacturing of a particular product. Rather, it is a powerful preservation of one’s heritage. It is a celebration of a tradition that has been passed from generation to generation, a recognition dedicated to the local crafters of the tribe, implying the Maranaos’ commitment that traditional textiles have to be utilized and preserved, rather than undermined and neglected. The knowledge of this cultural norm is passed even to the younger generations, and skills are being harnessed in order for them to learn the art of weaving and discover their passion in this particular field.
Moreover, it is a stable source of livelihood, a ray of hope signifying that social enterprise is not discriminatory; it is not only meant for the rich. It is widely inclusive, accessible, and can be utilized even by those who are living in marginalized areas. One does not need power and privilege to attain this, but only the will and the capacity to learn the technicalities of mastering this craft are the prerequisites. This provides a grand opportunity to sustain one’s own family while embodying such a magnificent tradition.
During the Marawi Siege, Karara sa Dempas served as a massive aid in being a source of income to those afflicted by the casualties and damages. Due to the havoc of the crisis, many families lost their homes, jobs, and other opportunities. The continuation of Karara sa Dempas
even until the present became a savior not just for solving livelihood problems, but also became a channel for the provision of opportunities to those who are internally displaced, economically impaired, and individuals in need of jobs.
Moreover, Karara sa Dempas is a prominent symbolism of women empowerment. It is a testament that women also have the capability to seek for incomes and be financially rewarded in advocating for local products and putting them at the forefront of enterprise. At present, this practice is continued by the majority of mothers, and women who reside in their respective households who produce it to local shops to be sold by fellow residents living in the province, or even shipped nationally or internationally. It is a proof that women are capable of earning income through their handicraft and it is an effective way of obliterating the stereotype that women are only effective as housewives.
Apart from the livelihood it provides, the empowerment it gives, and the heritage that it continues to preserve, it is profound to return to the symbolism that it entails and how it relates to our identity and community as part of the Bangsamoro. The “Banig” is indeed a powerful symbolism, a juxtaposition of the past and the present, stemming from a rich history of the sacrifices of our ancestors and the ongoing efforts to sustain what has been achieved now. In producing this certain craft, one needs resources, effective people, and willingness to pursue a grand goal and this can be simultaneously contrasted and intertwined with our present situation as Bangsamoro people.
In pursuant of our quest to achieve peace and prosperity, we traverse and surpass even the tallest barriers. What we have is metaphorically more than just dried leaves, mats and materials for handicrafts. Our composition is a powerful convergence of the Bangsamoro leaders, the empowered youth, the resources, and the autonomy of an independent government to achieve our grand aspirations.
All the provinces and places that compose the BARMM region are important to make our craft powerful. Every tribe, and the certain characteristics they bring to the table is heavily essential to combat the threats and the detrimental social realities that are persistent in our own localities today such as poverty, corruption, illiteracy, and conflict. Achieving peace and prosperity requires a grand scale, and a wider scope of “Karara sa Dampas.” We need to be the leaves of origin, the agents of change in our society who is willing to push through the challenges and work towards the goal. It is vital for us to be cognizant of the fact that what we have now is a result of what our ancestors overcame. They have began to weave the craft, the “Banig”, for the brighter future of the Bangsamoro away from the horrors and restrictions that we have suffered in the past. At present, it is now our prime duty to finish the weaving and solidify our initiatives to complete and pursue our mission through moral governance, youth empowerment, community development, and a spike in one’s sense of social responsibility.
The breakthroughs of the past intertwined with the milestones of the present are now set in motion – in hopes of inspiring a next generation that is willing to sustain the ongoing mission. When the future unfolds, the land of the Moros will not only be free, but it will also be an epitome of peace, progress and prosperity. Our Islamic principles and our forefathers’ tenacity shall be the enkindling flames to further burn our desire to achieve this grand vision of progression because after all, we are part of a legacy, but this time, to weave the outcome of our future through preserving autonomy and empowering our own community.