Recipe in the Life of the Maranao By: Nagasura T. Madale, PhD. -Part 1

[kalopindo]

Recipes in the Life of the Maranao

Nagasura T. Madale, Ph.D.

Introduction

Bismillahi rahman ir raheem.

Foremost, we are very thankful to Dr. Romina R. Barcarse,

Executive Officer, CEO RDF, Inc. for being with us in this journey.

To my sisters and colleague, Dr. Hafiza M. Macada-ag and Hadja

Faidah M. Macadar, for the interviews and the former, who lend us

copy of her dissertation on Maranao food (1990). To Dr. Zenaida

Pangandamun-Gania whose work, The Art of Maranao Cookery,

and many others, who have contributed in the fruition of this,

brief discourse – my warmest salaam.

In the first place, we never expect to venture writing a discourse

on a topic, which belongs to the female domain in many ways. We

discovered later that the topic, Maranao recipes, is so rich that it

talks about life itself! The articles we discovered are scattered,

unorganized and deals with specific topics about Maranao recipes.

What we have done so far is to collate these materials and

organized them in such a way that these recipes can be better

understood and appreciated in the context of Maranao living

traditions – so enriching, fascinating and yet, there is an eminent

threat of disappearing if nothing can not be done about it.

In brief, the survey shows rich vestiges of pre-Islamic beliefs

and practices, an overlay of Islamic influences in the midst of

globalization and commercialization. Suffice it to say that the

recipes are intertwined with the life cycle rites and rituals of all

aspects of Maranao society and culture: from birth to death. In

other words, food cannot be separated with daily life activities

because food is life itself!

A. Maranao Concept of Food:

Prof. Hafiza M. Macada-ag’s study on Maranao food (1990:viii)

reveals that food is considered: (1) rahma (mercy) from Allah;

(2) riskih (gift); (3) one of the panabi-nabian (prophets); (4) as

satisfying hunger; (5) as rasa (nutrients); (6) as bolong (medicine);

(7) as having social value (keeps family and community united

and cohesive); (8) as having niawa (spirit) as in the case of the

rice; (9) as having a soul; (10) as an appetizer; (11) as having

the capacity to beautify; (12) as a source of strength; and, (13)

as symbol of rank and social status.

The Almighty Allah has assured every living creature, more so

with human beings, sustenance from birth till death. Moreover,

the concept of halal (lawful) and haram (unlawful/forbidden),

governs the food intake of a person. The human being, which

constitutes both the physical and spiritual entities, is assured of

food and sustenance. Mother Earth provides all the necessary

food and sustenance that every living creature, including man,

needs in his daily life activities.

Since Allah created all living creatures, it is also mandatory to

utter the word, Bismillah whenever a fowl or an animal is

slaughtered – for only Him can take the life of any living creature.

In like manner, when one begins to partake of the food, the

word, Bismillah is likewise uttered. After eating, the word

Alhamdolillah (thanks to Allah) is uttered.

Bismillah is also uttered to drive away the evil spirits: one who

is fat, the other thin. If the word Bismillah is not uttered, the thin

evil spirit is happy, he gets a share of the food. Any food that

drops while one is eating is his share, too.

Before slaughtering a chicken, one recites: Bismillah…Allahuma

salli…(3X) uba ako ngka panontoti sa alongan a maori, ka inisabap

ka o Allah, kailangan ka o inaden iyan. In the name of Allah,

praise be to Muhammad (pbuh); do not blame me (addressed to

the chicken) in the day hereafter. Allah, to feed His creations,

created you.

Likewise, before eating, these verses are recited: Allahu

mabarik lana fima razak tana wa kina ada banar. Allah, we thank

you for the food we are about to take…

It is also observed that a small amount of salt is taken before

taking any food. The salt is an antidote to poison and likewise, it

gives taste and flavor to the food, not to mention spices.

B. The Legend of Maranao Food:

According to Datu Acmad Guro as interviewed by Prof. Hafiza

M. Macada-ag (1990:40-41), food is one of the panabi-nabian

(prophet), a mercy and a gift from Allah. Here is the legend:

When the world was created, mankind had no food to eat.

The soil was asked to feed mankind but it refused because it

does not have enough to feed mankind. And so one of the sons

of Fatima, Asa, was buried so that Nabi Adam will also be fed and

be able to move. For seven days Nabi Saopak was buried. After

seven days, it grew. On the head part grew a coconut, on the

heart grew the palay, on the pelvis grew cotton, and on the lower

part grew a white chicken. The palay was harvested and fed to

mankind.

C. Apo a Babowa: Benevolent Spirit of Maranao Mothers:

As the story goes, a couple: a farmer and a housewife worked

in the farm to earn a living. The husband tilled the land without

handling his work implements. The implements work without any

human being holding it.

One day, without his knowledge, the wife went to the farm to

bring food for her husband. Right away the implements stopped

working upon seeing the wife of the farmer. The farmer also

disappeared. The wife searched for him until night fell. They got a

torch and searched for her husband until they reached a balete

tree. After attempting to burn the balete tree, the husband spoke.

“Do not search for me; I am with the spirits inhabiting

the balete tree. From now on anyone who clears

the field must appease me.”

The wife felt bad about it and feeling sad, she went home and

decided to jump into the Agus River. Before doing that she said:

“From now on, when any child is born, a ritual must be performed:

Reside in the water and you will be the benevolent spirit of the

mothers.”

Some informants claimed she became an aroan, mudfish and

called her Apo a bekong.

As we can see later, these legends and myths validate why

Maranaos observe a number of rites and rituals in their life cycle

activities. The rites and rituals are re-enactments of events

believed to have taken place in the distant past. To reenact these

events is to link the past with the present. In the process, the

reunion of the seen and unseen spirits is re-united as one.

Maranaos believed that both the seen and unseen spirits are

their founding ancestors, apo – all believed to have originated

from the children of Radia Indarapatra, one source of their mythical

lineage. The other lineage is traced to Sharif Kabungsuwan as

the source.

Dolang, brass trays with cover called todong. Foreground

shows a Maranao cake called tiyateg.

I. Recipes in the Life of the Maranaos:

A. Tepali: Choosing a Lot for Building a House:

An expert on choosing a lot is consulted before laying

the foundations

to build a house.

The lot must not

be on a slope

because a slope

s y m b o l i z e s

“wealth going

down the drain.”

The experts put

his ears on the

earth and listens

attentively for

some omen. If

he hears the

playing of a kulintang, it is a good omen, if not, the lot

should not be chosen.

Once the lot is chosen, an arms-length measuring stick,

sarepa is used in the measurement of the lot.

Genda and paliyas plants are brought to the lot as

good omen. The arms-length stick is used to measure the

lot. If in the process of measuring the lot, it increases, it is

a good omen. If it shortens as one measures the lot, it is

a bad omen. Once the lot is chosen, a fire is burned in the

middle until the house is occupied.

B. Semang: House Blessing:

The best time to occupy a new house is after the soboh

prayer, before the sun rises. The occupants hold their hands

together as they go up the house. For three days, no one

among them should leave the house or give anything to

their neighbor not until the semang ritual is performed.

The neighbor brings the following to the new occupants

of the house: 1 tabak (brass tray) of rice, ube (root crop)

leaves, banana shoots and dalog (root crop) shoots.

The rice symbolizes a continuous supply of food. The

ube leaves symbolize long life, as also the dalog shoots.

The banana that is sweet symbolizes good life too. All

these items symbolize good life and prosperity to the new

occupants of the house. Later, the occupants of the house

plant these items at the backyard. Within a period of three

days, they cannot give any item to their neighbors, too.

They cannot also sleep in another house other than their

house.

C. Kashawing: Clearing the Rice Fields Ritual:

Kashawing (N. Madale, 1974:74-80) is a rice ritual

considered un-Islamic, and performed before the rice field

is cleared for planting. It is one of the nine rituals performed

during the planting season, and a hope for a bountiful

harvest. If the harvest is poor, farmers believed that the

ritual did not please the tonong (spirits).

Two flags (one red, representing the living, the other

yellow, representing the spirits) are erected facing each

other in the rice field where the ritual is to take place.

Wrapped food in banana leaves called lipet are

unwrapped and placed on the mat, and the invocation

goes:

Kati-I so ipegana ami rekano a manga apo ami.

Pegipata kami niyo go so manga wata ami. Go kami niyo

penendegi sa riski. Here is the food that your descendants

are offering you. Safeguard us and our children from illness.

Bring us good fortune.

The lipet are open one by one consisting of: rice,

vegetables, fish and cakes.

A pail of water is taken from the lake with water lilies,

as the lake is believed to be the abode of the spirits who

must be invoked for this ritual. It is then sprinkled on the

unwrapped food offered to these spirits. After the spirits

have “eaten” the food is served to the rest of the people

who participated in the ritual. They also believe that this

food is medicinal!

To continue with the ritual, the kulintang is played and

other festivities take place at the mouth of this river, Taraka.

Other activities like banca race, carabao fight, etc. are held

in celebration for performing this ritual called kashawing.

A number of rites and rituals are observed after the

kashawing, such as the ka-apar and the kaketo. The kaapar

is the act of offering the first rice harvest to the

spirits. Marigay, a three-tiered receptacle woven from tikug

material is made. Inside it is the pinipig (pinipi) given away

as offering to the spirits that make the harvest bountiful.

The other form of marigay is woven in the form of a bird

and is also filled with pinipi.

The kaketo is a ritual performed by the farmers to

invite the rice grains to the house of the farmers. It is

likewise performed to drive away evil spirits from the farm.

D. Courtship and Marriage Rituals:

From the initial visit to the bride’s place until she goes

to visit her husband’s place for the first time, a number of

practices are observed where food play a very significant

role. The number of guests invited as well as the number

of carabaos and cows slaughtered to serve the people is a

measure of a great wedding.

Dialaga is done to formally announce the acceptance

of the groom by the bride’s kin. Initial gifts are offered and

food is also served.

Leka sa dolang (literally “to open the first dining”) of

both the bride and the groom and their entourage, is an

exclusive formal dinner together of both parties, an

occasion for both to know each other. This recipe is

composed of the following:

A live rooster and hen are slaughtered to signify the

unification of the two malaikat (angels/spirits of the bride

and groom). This

can be cooked in

many ways but

the most popular

is kialawagan

(with curry) and

pizawawan (with

soup), also in

curry and

coconut milk.

The chicken is

supplemented with aroan (mudfish), and beef randang,

bongkaong (Japanese carp), and deserts such as amik,

browa, tiyateg and dodol, are also served. The borongan

banana (a green long variety), Musa sapientum L. is also

served as part of the dessert.

E. Pagana Maranao and Maranao Wedding:

Pagana Maranao means to serve in the Maranao

traditional ways (Pagana, literally “to serve”). Before the

advent of the tabak (brass tray), wooden trays were used.

The paraphernalia for this purpose is composed of the

following: tabak (brass tray), pinggan (plates, bato intan),

receptacle to hold fish/dessert, panalagadan (brass stand

receptacle), kararao (water container), doda-I (spittoon),

with panalagadan and kararao (flower stand made of brass

and water container), also palangana, a receptacle used

for washing the hands.

Each tabak is covered with a cloth called ampas to signify

the importance of the occasion. Special guests are served

with the ampas (placemats). A cone-shaped cover called

todong is used to cover the food before it is served.

In the middle of the tabak is a huge plate with yellow

rice (kioning) prepared like a mound. Around it and on top

are cooked eggs on sticks. Surrounding the plate are smaller

glass plates and receptacles which hold different dishes

and desserts. Below the tabak is another tray without a

stand, talam, where glasses are placed, as well as the

spoons and forks (in contemporary times).

A minimum of three to four persons, of the same sex,

squat around the tabak. For special guests, only the heads

and eggs of fish as well as the middle part are served. The

tail of the fish is never served to special guests and may

even cause trouble.

A strict etiquette and proper norm is observed among

people around the tabak. There is an elevated platform

called panggao where guests are served first before

anybody else.

No person can just go to any tabak unless told to do

so. A group of young men (manga ngongoda) go around

if someone needs something like additional rice, soup or

water for that matter.

Usually, seven kinds of fishes and fruits are served to

reflect the seven kinds of food served in the life hereafter.

The tabak symbolizes unity and equality because there is

no such thing as “head table.” Sharing is shown by equally

taking food so that the other person has equal share of

what is served in the tabak.

Among the four persons squatting around the tabak,

they can choose who the “leader” is, and this person takes

the first move to pick the rice first. He takes the head of

the fish first and the rest follow.

The traditional way is to pick a handful of the yellow

rice, squeeze it and soak it to the soup before eating it.

When Islam came, the Prophet’s (pbuh) way was to use

only the three fingers to pick the rice first.

It is also the practice of the Prophet (pbuh) not to

leave even a single grain of rice on the plate. That single

grain of rice could contain the grace of Allah and it should

not be missed!

After eating, the following verses are recited:

Alhamdolillah hiladi wata amani wasakano waja alani

minal Muslimen. Praise be to Allah, who nourished us and

gave us water to drink and render unto us Muslims.

F. Kandolang: The Art of Serving Maranao Food:

If Pagana is the Maranao traditional way of serving

Maranao food, kandolang is the art of serving traditional

food. It is taken from the word dolang, the other word for

tabak, brass tray.

The preparation takes weeks because the food served

and displayed in a dolang takes a lot of time to prepare

and cook. The preparation is a highly specialized skill and

art and only few can do it.

The dolang are in three, five or seven tiers at most.

Every tier holds a special kind of food. It is tied together in

a shape of a minaret and the

four corners are elaborately

decorated with okir motifs

and cakes, which resemble

the panolong (house beam

in the torogan), traditional

house of the datu/sultan.

It is usually done and

assembled on very special

occasions and very few

skilled cooks can do it. Every

item displayed or hang in the

dolang is separately cooked

and prepared to last for

weeks.

The higher the tiers of

tabak, the more prestigious

the occasion and the

wealthier the person is. On top of a dolang is a Sarimanok

cake perched at the zenith. This signifies the highest degree

of the occasion and its prestige.

In a Pagana Maranao, about three to five pieces of the

dolang are usually placed in the panggao, the elevated

platform where special guests and dignitaries are seated.

This elaborately decorated dolang with sangkad (crown) is

in the shape of the minaret, depicting distinctly Islamic

influence.

Zenaida P. Gania (1990:23-26) gives us a sampling of

some pananaro-on (poetry) that goes with the dolang.

Here is an example, which we have selected:

Pagayawa ka sangkad, kagiya kidolon ka ko manga

pupantao a tao. O baka puman saleg sa ba ka on kadawai.

Makipang so putanding minangoao ko bantog. Ka iragan

so inged randangan a kaparan ka darisay ka sangkad ka

diwang ka sa dar. O baka kaling-kaling ka dika kaya

bandingen ka seka man I ampiten ko mizaripag a ramig.

My free translation:

Be firm/stand still, sangkad (crown) as you are

presented to the nobilities. Show/display no infirmities/

shortcomings – these will bring disgrace to those who

prepared/constructed you, and bring dishonor from where

you come from. Be proud sangkad (crown), stand tall and

firm, do not shake, be firm, stand tall, and be proud. Indeed,

you are the first that people will emulate!

G. Kapogad:

After the marriage ceremony, the couple cannot leave

the house within a period of three days without the pugad

ritual. The family of the groom performs the pugad and

brings the following items to the new couple: one sack of

rice, sugar, live chicken and palapa (spices). The niyat

(intention) is for the couple to have supply of their basic

needs as they start a new life. After the kapugad, anyone

among them can leave the house after the three days

period.

H. Kala-awi:

Kala-awi is the last ritual performed after marriage. The

husband invites the wife and his relatives to visit the latter’s

place for the first time. She is given some adat (gifts) as a

gesture of welcoming her and her entourage. Food is also

served in this ritual although it is not so elaborate as in

the kandolang.

I. Kaganat sa lantai: Pre-Islamic Child Baptism Rite:

This rite, Kaganat sa Lantai (literally “to stand from the

bridge”), is a pre-Islamic rite performed to introduce the

child to the benevolent unseen spirits, considered guardians

and apo (ancestors). This is how it is done:

A live rooster (with feathers of any color), and a hen

are slaughtered. A live aroan (mudfish) is also cooked,

sliced but not cut into pieces. The yellow rice (kioning) is

placed on a talam (brass tray without a stand) and

prepared in an elongated form.

On top of the rice, the aroan is placed, sliced but uncut

with palapa (spices) such as: sibuyas, sakorab, loya

pagirisen and kalawag. Small coconut milk is squeezed to

give flavor to this recipe.

In a separate dolang, the rooster and hen are placed

on top of the yellow rice and is placed near the baby’s

mother. After inviting the spirits, the mother is requested

to take the first bite from this food. After partaking of the

food, the rest are invited to partake of the food.

J. Kapamagarowak: Food Offering Inviting the Spirits of the Dead:

On the last week of the Holy month of Ramadhan, the

graveyard is cleaned and in the evening, candles are lighted

in each grave. In the afternoon of the same day, the ulema

(religious men) are invited to say prayers to the dead.

This prayer is called rawatib. Food is prepared for them as

well as wrapped food in banana leaves (lipet) which are

later distributed to the neighborhood. This ritual is called

rikor sa telo gawi-I (three days before breaking the fast).

served in this ritual although it is not so elaborate as in

the kandolang.

I. Kaganat sa lantai: Pre-Islamic Child Baptism Rite:

This rite, Kaganat sa Lantai (literally “to stand from the

bridge”), is a pre-Islamic rite performed to introduce the

child to the benevolent unseen spirits, considered guardians

and apo (ancestors). This is how it is done:

A live rooster (with feathers of any color), and a hen

are slaughtered. A live aroan (mudfish) is also cooked,

sliced but not cut into pieces. The yellow rice (kioning) is

placed on a talam (brass tray without a stand) and

prepared in an elongated form.

On top of the rice, the aroan is placed, sliced but uncut

with palapa (spices) such as: sibuyas, sakorab, loya

pagirisen and kalawag. Small coconut milk is squeezed to

give flavor to this recipe.

In a separate dolang, the rooster and hen are placed

on top of the yellow rice and is placed near the baby’s

mother. After inviting the spirits, the mother is requested

to take the first bite from this food. After partaking of the

food, the rest are invited to partake of the food.

J. Kapamagarowak: Food Offering Inviting the Spirits of the Dead:

On the last week of the Holy month of Ramadhan, the

graveyard is cleaned and in the evening, candles are lighted

in each grave. In the afternoon of the same day, the ulema

(religious men) are invited to say prayers to the dead.

This prayer is called rawatib. Food is prepared for them as

well as wrapped food in banana leaves (lipet) which are

later distributed to the neighborhood. This ritual is called

rikor sa telo gawi-I (three days before breaking the fast).

Each of the following are wrapped separately in banana

leaves: yellow rice, kioning, fish of any kind, and desserts

like dodol (rice cake), amik, browa, tiyateg, and banana.

Nowadays, this food is placed in plastic bags and later

distributed to the neighborhood. In return, the neighbors

will also do the same, as in an exchange of gifts during

Christmas. Nowadays though, such practice is discouraged

by the ulema as un-Islamic.

K. Other Recipes:

1. Kapiyalo: When hot and cold alternate in one’s body:

When a person feels that hot and cold alternate in

his body, this recipe is highly recommended:

Tiyapayan a begas (fermented rice), is mixed with

shredded and boiled half coconut and its milk. After

thirty minutes is added the sandawa binaning, two

native eggs, poured into the fermented rice and the

boiling coconut milk. After boiling, this is then poured

into a bowl, with the person inhaling the vapor. When

it cools down, the fermented rice is consumed.

2. Pasmo (This happens when a person is so hot and he

takes a bath right away):

Rice is fried and later cooked when it becomes

reddish. Shredded coconut, one native egg and

squeezed juice of the citrus fruit, marinaut, are then

added. Then the person eats the tiyolo (that which is

fried and cooked), mixed with coconut milk, and

sweetened to taste.

[kalopindo]

Salam mga ArataWatans... rela kano daon mamin isompaton bo sa sabagi on..