Tausug Familiarization Course

Total Page:16

File Type:pdf, Size:1020Kb

Tausug Familiarization Course Tausug Familiarization Course 1 Who are the Tausugs? Tausug is one of the 170 dialects spoken on the Philippine Islands. The word Tausug comes from the word tau, which means “man,” and sug, which means “current.” So, Tausug means “people of the current.” Some say the name comes from "Tau Ma Isug," which means “the brave people.” In Sabah, Malasia, the Tausugs are known as the Suluk people. The Tausugs are part of the larger Moro ethnic group that constitutes the sixth largest ethnic group in the Philippines. Tausug is a Visayan language of the Austronesian (Bisaya or Bahasa sug) family. However, the Tausugs do not consider themselves Bisaya (Christian connotations) because of their strong Muslim heritage. Where do the Tausugs live? The Tausug native speakers are predominately located in the Philippine Islands, which is in the western Pacific Ocean between Indonesia and Malaysia and off the southeastern coast of Asia. Taiwan is north of the Philippines, and Borneo lies to the south. Specifically, the Tausugs represent the majority of the population in the province of Sulu (Jolo) and are a minority in the provinces of Zamboanga del Sur, Basilan, and Tawi- Tawi. There is also a large population of Tausugs in all parts of Sabah, Malaysia. The province of Sulu is comprised of 2,600 islands and islets and is at the southern most tip of the Philippines. http://en.wikipedia.org/wiki/Philippine_peso 2 The Currency The island monetary system was established on May 1, 1852. The Filipino monetary units are in pesos. These are in increments of 100 sentimos (centavos). Paper notes are in denominations of 2,000 (commemorative), 1,000, 500, 50, 20, 10, 5 and 2 pesos. Coins are in denominations of 1, 5, 10, and 25 sentimos and in 1, 5, and 10 pesos. There are also Mexican coins (pesos) in circulation, but coins minted in Manila are worth more than the Mexican coins. The exchange rate is approximately 50 Filipino pesos per U.S. dollar. http://en.wikipedia.org/wiki/philippine_peso The Climate The climate of Sulu is warm and humid throughout the year, with temperatures hovering around 80 degrees Fahrenheit, or 26.5 degrees Celsius. Precipitation is constant throughout the year. The wet monsoon season is typically from June to October, and the dry season starts in November and ends sometime around May, although it is not a pronounced dry season. Sulu is located outside the typhoon belt 3 The Population and the Economy The population of the Philippines is over 48 million people, and of this number, 953,000 are Tausugs. In addition, there are approximately 300,000 Tausugs living in Malaysia. Most of the Pilipino population is Roman Catholic; however, most of the Tausugs are Muslims, and they represent 7 percent of the population. Tausugs make a living through agriculture or by fishing, trading, or raising livestock. They grow rice on fields and use cattle or water buffalo as their draft animals. They also grow corn, cassava, millet, sorghum, sesame, peanuts, yams, eggplants, beans, tomatoes, and onions. The principal cash crops are coconuts, coffee, abaca, and fruit. The fruit includes mangoes, mangosteens, bananas, jackfruits, durians, lanzones, and oranges. The Tausugs who do not own land find other ways to make a living. Some fish using nets and traps. Others are involved in handcrafts, and there are also the traders. Some of the handcrafts that Tausugs are known for include household items that are made from bamboo and bladed weapons. The women also make mats and woven head cloths to sell at local markets. Other Tausugs are involved in trade. The Tausugs have always conducted trade with the Chinese. However, there are some who make a living through the economic activity of smuggling between Sulu and the ports of Malaysia. Both sexes share in farm work. Men tend to do the heavier work while women tend to the gardens. And, both males and females engage in trade; however, it is the males who are involved in fishing, metalwork, and smuggling, although women will sometimes be responsible for the books of these operations. 4 History and Culture The Tausug people have traditionally been tied to their social, political, and religious organizational stratifications based on a rank hierarchy. Today, they are still very status conscious and have respect for rank that leads to social upward mobility. In the past, there were three rankings: nobles, commoners, and slaves. The men of nobility could hold the title of a datu. These titles were passed along through the fathers and had regional power as either royal or ordinary datus, depending on their relationship to the ruling sultan. Those who could claim a lineage from the Prophet Sulu Sultanate with two recognized linage heirs to the Sulu Sultanate Kingdom were called salip and were highly respected. Commoners made up 80 percent of the local population. They lacked title as well as rank. However, common men could move up and be fully recognized in a position of rank, wealth, and power. Slavery was a part of the Tausug culture until it was abolished when the Americans occupied Sulu in 1899. Foreign traders knew of Sulu long before the Spaniards colonized Cebu. Jolo was a striving city when Cebu and Manila were mere settlements. The ethnic groups in Sulu, which included the Tausugs, were united under the Sulu sultanate. During the fourteenth century, Islam was introduced to the people living on Sulu Island, including the Tausugs. When the Spaniards came, they waged successive battles against the Muslims in the south. These battles were known as the Moro Wars (1578 to 1898). Spain attempted to colonize the area; however, Spanish sovereignty over Jolo (Sulu) was never recognized by the Tausugs. Eventually, in 1646, the Spaniards left. During the nineteenth century, the Spaniards returned to occupy Sulu. The Tausugs lost the city of Jolo when Governor General Malcampo was able to destroy the fort at Jolo as a means to prevent the smuggling of ammunition to interior forces. Spain remained in control until the Spanish-American War. In 1899, the Bates Treaty transferred Spanish control of the Philippines (including the land belonging to the Tausugs) to the Americans. The Tausug Sulu sultanate would not accept American sovereignty even though the Americans recognized the sultan and chief government and adopted a policy of non- interference in the Muslim areas. However, conflicts continued to become a problem for the Americans. These conflicts led to the Philippine-American War. After three years of war, the Americans had control over the Philippines, and consequently, they introduced religious, political, and social changes. 5 From 1913 to 1969, several governmental reforms were administered to help integrate the Muslims into the mainstream society. Since Muslim law is deeply rooted in Islamic beliefs, anything that counters their ideology was considered to be pervasive and evil against their way of life. Therefore, integration was difficult to administer because the Tausug considered these policies a threat to their beliefs and values. Then in 1946, when the U.S. was preparing to give the Philippines commonwealth its independence, the people of Mindanao and Sulu argued that they should not be incorporated in the new nation because of their different cultures and religions. They felt that their land should not be given to people other than the Moros. On August 1, 1989, the Organic Act for Mindanao (Republic Act 673) gave the Mindanao region more autonomy. However, these resettlement programs have intensified the competition for the region’s natural resources and land and have intruded upon the Muslim’s ancestral lands. These conflicts can become violent and continue to this day. http://www.answers.com/topic/sulu 6 Customs Tausugs are proud, adventurous, independent, and brave. They passionately embrace a traditional religious and political ideology. They are known for their zest for life and for their savvy business and seaworthy enterprises. In addition, their Islamic and Indonesian cultural ties are reflected in their beautiful handicrafts, such as brass artifacts and jewelry, and in their dress, music, and dance. Beautiful Muslim mosques are found throughout this region as a result of Islam being introduced here in the fourteenth century by Makdum, a Muslim missionary. Tausugs follow the Islamic beliefs and practices of the Quran, which is considered the word of God and is the source of their laws, values, beliefs, and behavior. In addition, Tausugs have transcended some of their indigenous beliefs into their religious practices from the supernatural world. Tausugs celebrate numerous holidays and feasts throughout the year. The biggest celebration is Hari Raya Puasa, which marks the end of a long 30-day fast called Ramadan. Marriage Traditionally, marriages are arranged to first or second cousins; however, most young adults are now starting to choose their own spouses. In the Tausug society, there is no generally approved method for courting. While there are opportunities for young marriageable people to meet in the community, a young man cannot publicly confront an unmarried girl. His knowledge of her must be indirect and based on her reputation, parental background, appearance, and demeanor. Mere touching the opposite sex is regarded as a prelude to sexual relations. Marriage by negotiation between the parents is ideal as it is legally proper and least likely to lead to violent conflict. Usually, the boy will privately suggest the name of a girl to his parents. If they dislike his choice, he can threaten to abduct her. If they insist that he marry an undesirable girl, he can threaten to run away from home. Abduction is a quick, relatively inexpensive way for a young man to get the girl he desires who might otherwise not be available.
Recommended publications
  • Emindanao Library an Annotated Bibliography (Preliminary Edition)
    eMindanao Library An Annotated Bibliography (Preliminary Edition) Published online by Center for Philippine Studies University of Hawai’i at Mānoa Honolulu, Hawaii July 25, 2014 TABLE OF CONTENTS Preface iii I. Articles/Books 1 II. Bibliographies 236 III. Videos/Images 240 IV. Websites 242 V. Others (Interviews/biographies/dictionaries) 248 PREFACE This project is part of eMindanao Library, an electronic, digitized collection of materials being established by the Center for Philippine Studies, University of Hawai’i at Mānoa. At present, this annotated bibliography is a work in progress envisioned to be published online in full, with its own internal search mechanism. The list is drawn from web-based resources, mostly articles and a few books that are available or published on the internet. Some of them are born-digital with no known analog equivalent. Later, the bibliography will include printed materials such as books and journal articles, and other textual materials, images and audio-visual items. eMindanao will play host as a depository of such materials in digital form in a dedicated website. Please note that some resources listed here may have links that are “broken” at the time users search for them online. They may have been discontinued for some reason, hence are not accessible any longer. Materials are broadly categorized into the following: Articles/Books Bibliographies Videos/Images Websites, and Others (Interviews/ Biographies/ Dictionaries) Updated: July 25, 2014 Notes: This annotated bibliography has been originally published at http://www.hawaii.edu/cps/emindanao.html, and re-posted at http://www.emindanao.com. All Rights Reserved. For comments and feedbacks, write to: Center for Philippine Studies University of Hawai’i at Mānoa 1890 East-West Road, Moore 416 Honolulu, Hawaii 96822 Email: [email protected] Phone: (808) 956-6086 Fax: (808) 956-2682 Suggested format for citation of this resource: Center for Philippine Studies, University of Hawai’i at Mānoa.
    [Show full text]
  • Conversing with the Cosmos
    University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Textile Society of America Symposium Proceedings Textile Society of America 2000 CONVERSING WITH THE COSMOS Linda L. Beeman Textile Society of America Follow this and additional works at: https://digitalcommons.unl.edu/tsaconf Beeman, Linda L., "CONVERSING WITH THE COSMOS" (2000). Textile Society of America Symposium Proceedings. 782. https://digitalcommons.unl.edu/tsaconf/782 This Article is brought to you for free and open access by the Textile Society of America at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Textile Society of America Symposium Proceedings by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. Pis siyabet/rom Jolo Island, Sulu Archipelago. Interlocking tapestry weave o/silk. Warp 36", weft 34". Private collection. Photograph by Mike Zens/or Material Possessions. CONVERSING WITH THE COSMOS 102000 Linda L. Beeman This paper focu ses on the silk tapestry headcloths woven by Tausug peoples from the Philippine Su lu Archipelago. Called pis siyabet, they captured my attention because they diverge so wildly from the cotton or abaca warp ikat weaving one associates with indigenous peoples from the Philippines and Indonesia. Their material, structure, motif and color fly in the face of local tradition. The dense complexity created by their interlocking square, triangle and diamond motifs suggests cosmic mazes - treasure maps to the unconscious. Pis puzzle us and compel our imaginations. Some history is in order. The Philippine Archipelago was fi rst peopled during the Pleistocene when it was connected by land bridges with the Southeast Asia main land. What became the Sulus offered a wann climate, access to water trade, fertile volcanic soils.
    [Show full text]
  • An Islamic Model of Conflict Management and Conflict Resolution: Lahad Datu in Sabah As a Case Study
    ISSN 2039-2117 (online) Mediterranean Journal of Vol 9 No 3 ISSN 2039-9340 (print) Social Sciences May 2018 Research Article © 2018 Malik et.al.. This is an open access article licensed under the Creative Commons Attribution-NonCommercial-NoDerivs License (http://creativecommons.org/licenses/by-nc-nd/3.0/). An Islamic Model of Conflict Management and Conflict Resolution: Lahad Datu in Sabah as a Case Study Ahmed Abdul Malik* Muhammad Khairi Bin Mahyuddin Najib Sheikh Abdisamad Mikail Ibrahim Islamic Science University of Malaysia (USIM), Nilai, Negeri Sembilan, Malaysia *Corresponding Author Doi: 10.2478/mjss-2018-0056 Abstract Conflict is an inevitable part of human life. In any situation involving more than one person, conflict can arise. The causes of conflict range from philosophical differences and divergent goals, to power imbalances. When conflict arises, it is easy for people to be stubborn and remain entrenched in their positions and for tempers to flare, voices to rise and body language to become defensive or aggressive. Conflict is an unexpected inconvenience. This can be proved by the Lahad Datu Sabah conflict which occurred in 2013, where armed men landed in Lahad Datu to enforce an ancestral land claim. During the conflict, 12 security police were killed and some of them were mutilated. A week-long impasse in a coastal village ended in bloodshed, as a Malaysian ground assault gave way to air strikes. The aims of this research is to analyze the issues of Lahad Datu, to examine the strategies that can be used to promote peace and stability and to introduce an Islamic model of conflict resolution.
    [Show full text]
  • Inclusivity in Education Among Sama-Bajaos in Bohol, Philippines: a Tracer Study
    University of Bohol Multidisciplinary Research Journal Vol. 6 September 2018 International Peer Reviewed Journal Print ISSN 2350-7853 · Online ISSN 2362-9223 Inclusivity in Education AmonG Sama-Bajaos in Bohol, Philippines: A Tracer Study VIDA MAY T. DE JUAN http://orcid.org/0000-0001-6369-567X [email protected] ABSTRACT The Sama-Bajaos, a nomad ethnic tribe, came to Bohol from Zamboanga in western Mindanao. Known as “sea gypsies,” they lived on boat-houses along Tagbilaran Strait while living as fishers and mendicants in the streets and ports of Tagbilaran City, Bohol. The community lives below the poverty line. This study aimed to look into the impact of the educational intervention program for the Sama-Bajao community initiated by the Provincial Government of Bohol in collaboration with the University of Bohol - Graduate School and Professional Studies in 2007. As a qualitative research, this study stitches the narratives of high school students, college graduates, and their community leaders. The study made use of data analysis, Focus Group Discussion (FGD), In-depth Interview (IDI) and Key Informant Interview (KII). The study found out that the beneficiaries of the 55 University of Bohol Multidisciplinary Research Journal program are now included in the formal educational programs. The community has produced college graduates in recent years who are now working for their community. The study established that the program has made a significant impact in the lives of the beneficiaries, their families, and community. Narratives of hope and success are integrated in the write-up to highlight the importance of inclusivity in education that provides equity in terms of knowledge-acquisition, talent and skills development, and opportunities for gainful employment among the cultural minorities.
    [Show full text]
  • Coconuts and the Emergence of Violence in Sulu Beyond Resource Competition Paradigms
    Bijdragen tot de Taal-, Land- en Volkenkunde Vol. 168, no. 2-3 (2012), pp. 253-273 URL: http://www.kitlv-journals.nl/index.php/btlv URN:NBN:NL:UI:10-1-101735 Copyright: content is licensed under a Creative Commons Attribution 3.0 License ISSN: 0006-2294 YANCEY ORR Coconuts and the emergence of violence in Sulu Beyond resource competition paradigms This article is about the role coconut farming plays in violence among the Tausug of the southern Philippines.1 I argue that the link between coconut harvesting and violence cannot be adequately explained by resource acqui- sition theories common to studies of violence within human-environment paradigms. Rather, the connection between coconuts and violence among the Tausug can better be explained by 1. the minimal labour required for growing coconuts, 2. the absence of ‘nurturing’ (Hastorf 1998) in tending coconut trees because they are relatively slow-growing, and 3. the lack of creative skills gained from coconut cultivation to participate as a member of the community in ways other than through violence. By these means, coconut harvest has al- tered the relationship between labour and culture to create Tausug individu- als and groups prone to violence. The article will first review examples from the social science literature linking violence and the environment. Theories from human behavioural ecology, political ecology, sociology and anthropology will be examined to show that they typically privilege resource competition, whether between individuals or groups, to explain how violence and the environment can be linked. I will then give a short history of the Tausug people in the Sulu Archipelago highlighting the prominent role violence has played in their culture.
    [Show full text]
  • Nativizing the Imperial: the Local Order and Articulations of Colonial Rule in Sulu, Philippines 1881-1920
    Nativizing the Imperial: The Local Order and Articulations of Colonial Rule in Sulu, Philippines 1881-1920 A thesis submitted for the degree of Doctor of Philosophy of The Australian National University Cesar Andres-Miguel Suva U4927240 4 December, 2015 1 Statement of Originality The work presented in this thesis is, to the best of my knowledge, my own original work, except where acknowledged in the text. (Sgd.) Cesar Andres-Miguel Suva 2 Nativizing the Imperial: The Local Order and Articulations of Colonial Rule in Sulu, Philippines 1881-1920 Thesis Abstract Cesar Suva Australian National University This study is of how local legitimacy anchored and influenced colonial regimes in the southern Philippine archipelago of Sulu in the late nineteenth and early twentieth centuries. In particular, it explores how the internal contest to establish a native moral order defined the dimensions of Sulu’s incorporation into the American Empire upon its arrival in 1899. It also provides further insight into a general pattern of native-colonial interaction throughout island Southeast Asia: a region where chiefly rule was often leaned upon by western empires of the nineteenth century. Through this discussion, orthodox notions of colonization, conquest, resistance and of the workings of modern colonial states, are re- examined. Most importantly, it will reveal how local understandings of governance and legitimacy, much more than American ones, profoundly affected the formation of the ‘modern’ order in Sulu. Through an examination of correspondence and dialogues with colonial officials, combined with contemporary and later twentieth century ethnographies and local oral literature recording colonial events, this study will venture to make the following key points: Firstly, The Americans, at their arrival in Sulu in 1899, slid into a long-established role as the colonial faction in the lingering contestations between elite rivals after the death of Sultan Jamalul Alam in 1881.
    [Show full text]
  • The Sama-Bajaus of Sulu-Sulawesi Seas
    Rodney, Hanafi, Maria - The Sama-Bajaus of Sulu-Sulawesi Seas THE SAMA-BAJAUS OF SULU-SULAWESI SEAS: PERSPECTIVES FROM LINGUISTICS AND CULTURE Rodney C Jubilado, Hanafi Hussin & Maria Khristina Manueli1 Abstract Major proponents of Austronesian studies argued on the origins of the Austronesian people who are now inhabitants of insular and peninsular Southeast Asia. Related to the Filipinos, the majority of Malaysian Austronesians are anthropologically, sociologically, and politically called Malays. The field of Austronesian studies has changed the basic tenets of Malayness lending a hand in redefining Filipino identity. Major Austronesian scholars such as Blust2 and Adelaar and Pawley3 had made their arguments that these Austronesians of Malaysia, Indonesia, Philippines, New Zealand, and Malagasy migrated from within Asia. Their arguments aided in the rectification of the errors of H. Otley Beyer’s conceptualization of Filipinos as Malays. Before the arrival of Christianity, the indigenous people of the Philippines were either animists, Hindus, or Muslims. It is the religion of Islam which made a very solid foundation earlier in Mindanao and gave the indigenes the sense of political unity under a sultanate. Where historicity is concerned, the Muslims in the Philippines were divided into thirteen ethnolinguistic groups collectively called Bangsa Moro wherein some of whom are residents of Sabah, Malaysia such as the Sama-Bajaus. This paper deals with the contesting and defining of identities of Sama-Bajau on both sides of Sulu-Sulawesi Seas from linguistic and cultural perspectives. This paper highlights the findings of various researches conducted in Sabah, Malaysia and Tawi-Tawi, Philippines among the Sama-Bajau groups.
    [Show full text]
  • Cultural Orientation | Tausug
    TAUSUG Flickr / Al Jacinto DLIFLC DEFENSE LANGUAGE INSTITUTE FOREIGN LANGUAGE CENTER 2019 CULTURAL ORIENTATION | TAUSUG Profile Introduction ................................................................................................................... 5 Geography .................................................................................................................... 6 Climate ........................................................................................................................... 6 Historic Events ............................................................................................................. 7 Early History .........................................................................................................7 Colonial Rule ........................................................................................................7 The Philippine Commonwealth and World War II ..........................................8 Independence .......................................................................................................9 Recent Events ......................................................................................................9 Government .................................................................................................................11 Media ............................................................................................................................12 Important Elements of the Economy .......................................................................13
    [Show full text]
  • I I(?K(J3 THESIS COMMITTEE MEMBER Date '
    CALIFORNIA STATE UNIVERSITY SAN MARCOS THESIS SIGNATURE PAGE THESIS SUBMITTED IN PARTIAL FULLFILLMENT OF THE REQUIREMENTS FOR THE DEGREE MASTER OF ARTS IN SOCIOLOGICAL PRACTICE THESIS TITLE: "Locating Their Penis: Pilipino American College Male Performativity, Sexuality, and the 'Bahag Syndrome"' AUTHOR: Joseph Allen Ruanto-Ramirez DATE OF SUCCESSFUL DEFENSE: November 26, 2013 THE THESIS HAS BEEN ACCEPTED BY THE THESIS COMMITTEE IN PARTIAL FULLFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN SOCIOLOGICAL PRACTICE. Dr. Theresa Suarez, PhD =:T-o:HE=sJ'=s""'"c?'OCOMMc;:::::::IT':':T'::E:=Eo:.,C::oHAo-:-:1-::-R----- SibNA Dr. Garry Rolison, PhD I i(?k(J3 THESIS COMMITTEE MEMBER DAtE ' Locating Their Penis Pilipino American College Male Performativity, Sexuality, and the ‘Bahag Syndrome’ Joseph Allen Ruanto-Ramirez California State University, San Marcos Sociological Practice, MA candidate December 2013 Committee: Dr. Theresa Suarez, Ph.D. (chair) Dr. Xuan Santos, Ph.D. Dr. Garry Rolison, Ph.D. In the Name of the Most Beneficent, Most Merciful 2 TABLE OF CONTENTS TABLE OF CONTENTS ....................................................................................... 2 ABSTRACT .......................................................................................................... 4 ACKNOWLEDGEMENTS .................................................................................... 5 INTRODUCTION .................................................................................................. 6 STATEMENT OF THE PROBLEM
    [Show full text]
  • 11991320 01.Pdf
    PREFACE In response to a request from the Government of the Republic of the Philippines, the Government of Japan decided to conduct the Study for the Socio- Economic Reconstruction and Development of Conflict-Affected Areas in Mindanao (SERD CAAM) under the Japan-Bangsamoro Initiatives for Reconstruction and Development (J-BIRD) and entrusted it to the Japan International Cooperation Agency (JICA). JICA selected and dispatched a study team headed by Mr. Tsuneo Bekki (in 2007), Dr. Hani Abdel-Halim (2007-2008) and Dr. Asaichi Miyakawa (2008-2009) from February 2007 to November 2009. The study team held close discussions with the people and officials concerned in the CAAM as well as stakeholders concerned to the study, and conducted study activities such as broad field surveys on Barangay level, implementation of On-the- Spot Assistance (OSA) and Quick Impact Project (QIP), constructions of three (3) Databases, and formulation of the Socio Economic Development Plan (SEDP). Upon returning to Japan, the study team prepared this final report to summarize the results of the Study. I sincerely hope that this report will contribute to the reconstruction and further development of the CAAM, with the end in view of promoting the consolidation of peace in Mindanao. Finally, I wish to express my sincere appreciation to the people, officials and stakeholders in the Philippines for their vital cooperation extended to the study team. November 2009, Toshiyuki Kuroyanagi Director General Economic Infrastructure Development Department Japan International
    [Show full text]
  • Module: Opening
    Sample Modules Speaking for Maximum Results There are many effective ways to report home. One of the most effective ways DELTA has found to organize thoughts is through the use of Modules. A module is a short, complete segment about your ministry (1-5 minutes long). Each module should be able to stand on its own. You should also be able to flow from one module to the next without stopping. Using modules will give you flexibility with time schedules. If you are asked to speak a shorter amount of time than you expected then it will be easy to cut something out. If you find yourself having to speak longer it will be just as easy to add something in. The best plan in using Modules is to choose three to six of the topics listed in this section. Don't try to write a Module for each topic. You should definitely include an Opening and Closing module in each presentation. Refer to your journal and reflections entries in your Spiritual Journal for material. Possible Modules Opening You-centered, sincere thanks, something enjoyable to share, beware of meaningless words and expressions. Culture Personal stories that illustrate cultural experiences. Spiritual Need Shows need of the Lord and His Word. End Result Illustrates the impact of God's Word in a life or community. Dollar Needs Third party and especially financial needs already met by God through people. Humor Relax them with a laugh or an amusing story (the joke should be on you). Scripture A story with Scriptural content and illustrating a Bible passage in a real-life setting.
    [Show full text]
  • Surat Sug : Jawi Tradition in Southern Philippines
    C I E H L | 31 SURAT SUG : JAWI TRADITION IN SOUTHERN PHILIPPINES CARMEN A. ABUBAKAR University of the Philippines I. INTRODUCTION Prior to the coming of the Spaniards, scholars report the presence of a native Philippine script known as “Baybayin”. The word comes from an old Tagalog term from the root “baybay” meaning “spell”. According to Spanish accounts, the Tagalogs had already been writing in this script for at least a century. Among the Visayan, Baybayin was already evident in 1567 when Miguel Lopez de Legazpi reported that: “they (the Visayan) have their letter and characters like those of the Malays from whom they learned them”(Paul Morrow, Baybayin-The Ancient Script of the Philippines, p.1). Early Spanish accounts called Baybayin “Tagalog Letters” or “Tagalog Writing”, while the Visayan called it “Moro Writing”. It was also called “Alibata”, a term coined by Paul Versoza and based on the Maguindanao (Moro) arrangement of letters of the alphabet after the Arabic "“Alif, bah, tah" dropping the “f” for the sake of euphony (Morrow, p.3). This calls attention to the presence of writing among the people in the Philippines, not least the people of southern Mindanao long before Spanish colonization began. “Alif, bah, tah” refers to the way Muslim pupils spell (maghijjah- to spell) out the Arabic letters in order to learn how to recognize them and pronounce the words. The is the initial stage in learning to read the Qur’an and is called paghijja (spelling). With reading comes writing although it cannot be generalized that all who learned to read the Qur’an also learned to write Arabic.
    [Show full text]