Its effect maranao culture free essay sample

In our paper which is â€Å"Modern Life: Its Effect in Maranao Culture’’ the member of this group are all Maranaos which is we can all relate to the topic, it has many changes nowadays in our generation, the Maranao was slightly lost because of new technology and by the affection of some adapting other culture. As a one of Maranao youth, we are the one who let our tradition to forget our tradition of cultures. In this case, people who belong to this culture must know what she/he should do. Which we can found out about traditions, fashion and styles, food etc. and look back from past to present, we can realize that some of this were already forgotten and hidden through the effects of the modern life which Maranao’s are adopting the other tradition and culture. We as youth of this culture, we are focusing to our culture to highlight this case for us to be aware of this changing environment of the people. We will write a custom essay sample on Its effect maranao culture or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page In addition, we would like to measure how the culture is far from primitive life of Maranao and encourage ourselves to be aware to this problem. Is this modern life affecting the image of MARANAO CULTURE? Are maranao youth is concern to this situation? Otherwise, how can we handle and improve this case. II. KNOWLEDGE ABOUT MARANAO CULTURE A. According to Education The past culture of the maranao is uneducated they don’t know how to write and how to read in this since that they believed that education is not important in their lives, they don’t care about education the most important of them is money, and also they are very strict in terms of money. Most of their parents do not agree in education and they cannot send their children in school because most of them believe that even though you are professional you cannot earn money, and they are jobless. Not like now the most the maranao really want their children to finish the college degree, and even though there is no wealth to leave for them. The important is the education for them, there is a time that wealth can let from you and remember that your knowledge or education is always there to help you to become a better person. As a Muslim, we all know that our parents are not always there hoping for this money or wealth, we cannot stand for our foot. So let us stand by our own feet by educating ourselves. B. According to Fashion style Malong- a malong bearing â€Å"okir† designs. Meanwhile, the malong is a traditional â€Å"tube skirt† made of hard woven or machine-made multi-colored cotton cloth, bearing a variety of geometric or okir design. The malong is akin to the sarong worn by people in Malaysia, Brunei, and Indonesia. The malong is traditionally used as a garment by numerous tribes in the southern Philippines and sulu archipelago. Usually, hand woven malongs made by Maranaos, Maguindanao, and t’boli Weavers on a back strap loom. The pattern or style of the malong may indicate the weaver’s tribal origin, such as the Maranao malong landap. Very rare malong design and styles can indicate the village in which the malong was made, for example, the extremely intricate malong rawatan made only by handful or maranao weavers in Lanao del sur, Mindanao. Hand woven malongs, which are costly malong, are likely to be used only at social function to display the social and economic status of the wearer. While modern malongs are made of cotton and lurex threads. Some contemporary hand woven malongs are made of expensive rayon thread, to reduce the manufacturing cost to the weaver and ultimate cost to the consumer. There are many gardens of cotton thread, and cost of the malong can also be every by using the uses grades of cotton thread, or by creating a loose coarse weave. Machine-made printed cotton malongs are made in Indonesia specifically for export to the Philippines and are commonly referred to as â€Å"Batik† because the item is imported those in expensive machine made malongs are used for very purpose. The malongs can function as a skirt for both men and women, a dress, blanket, a sunshade, a bed sheet, a dressing room, a hammock, a prayer mat and other purpose it new born is wrapped in a malong, and as grows this piece of cloth become a part of his daily life. When he is dies, he is once again wrapped in a malong. Among traditional tribal peoples, the malong is used in everyday life. Even if an areas where people wear western style clothing during the day, the malong commonly used as sleepwear. The malong is also use in very big festivals; they wear this to show respect. C. According to Rites / Rituals Kinship System. There are special practices in the address system when one deals with the royalty and nobility (i. e. the datu and salip). One never or seldom refers to a datu as Datu X. The normal practice is to use teknonymy, i. e. by reference to his first child. Thus, Datu X should be called Bapaq ni Y. Among the nobility, bapaq is preferred to the more common ama. Courtship and Marriage. Marriage in Maranaw society is not just a simple romantic one-to-one relationship between boy and girl; rather, it is a fusion by affinal ties of two families seeking to establish socioeconomic and political relations with one another. Traditional marriage has therefore always been contracted through parents, although the practice is slowly becoming modified to conform with the times. It is, therefore, clear why the reckoning of the salsila, genealogical record, occupies a significant niche in the Maranaw mind. In fact, in considering marriage, what the pananalsila salsila expert says or reveals about the lineage of the parties concerned can become crucial in the decision to proceed with the marriage or not. It is part of ones group consciousness or pride (maratabat) to see the individuals marriage establishes strong family relations. The fact that the Maranao marriage involves more than just two individuals makes it a big social event from the start. The exchanges of poetic ballads (bayok) and courtship language (kadadaonga) between the parties involved, through go-betweens and spokesmen, become a form of nightly entertainment for the entire village. People congregate and socialize on these occasions. It may not even be too far-fetched to assume that gatherings like this contribute to the development of social cohesiveness within the village or between the two villages to which the two families belong. If the negotiations on the bride-price (sunggod) goes smoothly, the parties determine the wedding date and the various details of the wedding celebration. As the wedding day (kambitiara) draws near, arches are built and buntings of various sizes and shapes are hung. For at least a week before the kambitiara, kulintang music accompanied bossed gongs and drums create an atmosphere of festivities. Sports, like the kasipa sa manggis (a game of skill, the aim of which is to drop a suspended cube by kicking a rattan ball) is indulged in. And finally, on the wedding day itself, the groom arrives in a very colorful procession, attired in the most expensive wedding costume the family can afford. The wedding rite (kakawing) itself is simple. The imam holds his thumb up with the thumb of the groom and covers them with a white handkerchief. He recites a prayer from a Holy Quran, gives advice to the groom, and asks the consent of the womans parents. This done, he searches for the bride who has been hidden all this time somewhere in the house. When he finds her, he touches or kisses her forehead, marking the beginning of the couples marital life. D. According to Tradition Maranao is the term used for the people of lanao, a predominantly Muslim region in the Philippines islands of Mindanao. They are famous for their artworks, sophisticated weaving, wood, and metal craft, and their epic literature. The word Maranao, also spelled Maranaw, means â€Å"people of the lake† referring to the indigenous people who inhabited the lands around lake lanao whose principal town is Marawi city. The Maranaos are part of the wider moro ethnic group, whose constitute the sixth largest Filipino ethnic group. The life of the Maranao is centered on Lake Lanao, the largest in Mindanao, and the second largest and deepest lake in the Philippines. This breathtaking beautiful lake surrounded with myths and legends, it is the main source of fisheries, and the main source of hydroelectric plant installed on it, and the Agus River that generates 70% of the electricity used by the people of Mindanao. A-commanding view of the lake is offered by Marawi city, the provincial capital. a. Language Maranaos is an Austronesian language spoken by the maranao people in the province of Lanao Del Norte and Lanao Del Sur in the Philippines. The language of these people is called Maranaw or Maranao. The difference is only a matter of spelling. The term Iranon, if used, refers to a speech variant of Maranaw. In 1948, the Census stated that there were 135,241 who were able to speak Maranaw. In 1960, the number of mother-tongue speakers was 150,674. In 1970, this figure increased to 541,838. b. Art and Musical heritage Maranaw art is very distinctive. Mats and cloth from Lanao are decked in flamboyant colors. Intricate traditional designs grace the peoples gleaming brassware and handicraft. The Maranaws weave not only cloth and mats but also bags, centerpieces, placemats, and unique neckties. Sarimanok is a legendary bird of the Maranao that has become a ubiquitous symbol of their art. It is depected as a fowl with colourful wings and fethered tail, holding a fish on its beak or talons. The head is profusely decorated with scroll, leaf, and spiral motifs. It is said to be a symbol of good fortune. The native Maranao have a fascinating culture that revolves around kulintang music, a specific type of going music, found among both muslim and non- muslim group of southern Philippines. Biyola is another instrument for the Maranao people to use Biyola is a string instrument. Music is another important part of the culture. However, it should be noted that there is a distinction between music for rituals, which is basically vocal without instruments, and music for entertainment. Kulintang (brass gongs), kagandang (war drums), ceremonial dances and kambaioka (singers or chanters of improvised poetic compositions) are played on various occasions. The gabbang is similar to a xylophone, whilesuling and saunay are wind instruments. The biyula is a string instrument, and the kulintangan is an ensemble of gongs and drums. The kudyapi is a two-stringed lute plucked to make beautiful sounds. The kubing (jew’s harp) is made of bamboo and believed to make words and tell stories, if the audience could understand the language of music. Moro musicality is also seen in songs and dances. For the Tausug, there are songs called kissa , which tell about the love of datus and princesses, while heroic songs are contained in parang sibil. The Maranao kandidiagaois a melodious lament over the dead. There are five major types of songs for the Maranao. The kambaiok is the free rhythmic rendering of the baiok, which is improvised poetry. Kandarangen is accompanied by a gong or other similar instruments. Kadikir is sung by singers in slow, free rhythm and speaks of verses from the Qur’an and Maranao compositions with topics on Islam, morals, life, and death. Kandomana is a combination of styles of Kandarangen and Kadikir. Lastly, kapranon is a song of private sentimentality sung softly. c. Cuisine Exquisite Maranao cuisine and hospitality are palpable. They are known of having a spicy taste in their foods. A condenment made of traditionally cultivated spices, locally known, as Palapa is one of their distinguished cuisine symbols. It is made of stewed scallion bulbs or â€Å"Sakurab’’ in Maranao. They thinly sliced scallion bulbs and ginger are caramelized by slow cooking and mixed with chilies little coconut oil. Paganamaranao is their native way to welcome special guests and visitors. This is a customary and traditional conduct depicting their innate hospitality, carried out in and ilegant festivity and gaitey in a manner acceptable to Islamic laws and principles. Generally, during paganamaranao, both the hosts and the guests are expectedly well dressed in maranao or tutubs, the maranao’s native dress. Maranao recipes are so rich that it talks about life itself. 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. III. CAUSES AND EFFECTS IN MARANAO CULTURE A. Causes of Maranao culture Maranao teenagers are easily attracted to modern lifestyle. There are lot of thing that get their attraction and they can’t stop their temptation. They are also being influenced by the new technology. Having lack of information and interest to the culture. B. Effect in Maranao culture Many things had change in Maranao culture. They way how Maranao dress up, the way they talk, and also the way they act. As times pass by, Maranao people forget their culture and practices. Nowadays, a Maranao teenager keeps imitating modern lifestyle. You can barely see Maranao teenagers girls wearing a â€Å"Kumbong or Veil† they even wear sexy dresses, compare before Maranao, girls are so polite and shyly, you can see them everywhere. But now, Maranao girls are so careless in their moves. They even hang out with boys. Before having a special relationship (boyfriend/girlfriend) is not allowed to the Maranao culture. You can be with the person you unless you are married. Parental is being followed by the Maranao people before, it’s a tradition but now parents actually had given the freedom to their children/ child to choose the person whom they want to be with. As generation pass by, maranao people seems to forget some of their practices like playing kulintang or other Maranao instruments. Nowadays, we can safely say that only 3 out of 10 Maranao teenagers are willing to learn Maranao practices (like playing kulintang or dance kapamalong malong, singkil, and etc. ) they chose to learn modern dances, and play instruments like guitars, drum, piano, and etc. which is a lot of different from before. IV. RESURLT ACCORDING TO SURVEY Based on our research, this is the result of the following question answered by the Maranao youth. These will show their opinions about how the modern life affects the moral value of Maranaos. Questions have shown by chart to clarify the percentage of the majority answers by the interviewees. 1. Has the modern life effect the moral value of the Maranaos? One of our basic questions was how the modern life effects the moral value of the Maranaos. The chart below shows the answer percentage of the youth we had surveyed, 90% of them answered yes while only 10% answered no. Obviously, the major answer is saying that the modern life is usually affecting the moral value of the Maranao culture. 2. Does it ruin some of the Maranao customs? Secondly, is a question about how does the modern life ruin some of the Maranao customs, 80% of them answered yes while 20% answered no. Therefore, the major answer is saying that the modern life ruin some of the Maranao customs. 3. Do you think wearing hijab nowadays matter? The question about how wearing hijab nowadays matter, 50% of the Maranao youth answered yes and the same 50% also answered no. Therefore, the result is averagely fair for the people. 4. Do you think Maranao women care for how they are treated now in the society? Base on the chart below, the pole is saying that most of the Maranao women do not care on how they are treated now in the society. 5. Do you think the Maranao youth today still knows the rituals practiced by the ancestors? 6. Do you think the modern world greatly increases the possibility for the Maranao youth to change? Another question was asking the youth if there is a possibility for Maranao youth to change. Majority answered yes, there still a chance for maranao to change while only 40% said no. 7. Do you think still some of the generation today knows how to dance Maranao tribal dances? The ideas of the youth we had interviewed emphasized on the chart below that the generation today mostly do not know how to dance the Maranao tribal dances. 8. Do you think the generations of today are interested in participating how to use maranao instrument? The same as in the question no. 7, the majority answer of the youth is no. Generation today is not interested in participating how to use maranao instrument. 9. Do you think the generation of today also cares about studying how the industry of maranao arts and crafts work? Another one, the answer of the youth on our question â€Å"do you think the generation of today also cares about studying how the industry of Maranao arts and crafts work† is no. Meaning, it is true that most of the Maranaos today is not interested studying the Maranao arts and crafts. V. CONCLUSION Therefore, Maranao culture was affected by this life changing. Through temptation and imitations, Maranaos are easily attracted to other things that can cause of this affection unlike the recipes, fashion, and style in Maranao culture little by little forgotten it. And also influenced by the new technology not only modern technology that we influence others but we do dress we have forgotten its own tradition in fashion and as well as the behaviors. Nowadays they should be aware to this problem. Unfortunately, protect our culture while not too late, apparently, because we have neglected our culture to what we see in others. This way it will not completely forget the customary tradition.

Biography of Emmett Till, Victim of Lynching

Biography of Emmett Till, Victim of Lynching Emmett Till (July 25, 1941–August 21, 1955) was 14 years old when two white Mississippians killed him for allegedly whistling at a white woman. His death was brutal, and his killers acquittal shocked the world. His lynching galvanized the civil rights movement as activists dedicated themselves to ending the conditions that had led to Tills death. Fast Facts: Emmet Till Known For: 14-year-old victim of lynching whose death galvanized the civil rights movementAlso Known As:  Emmett Louis TillBorn:  July 25, 1941 in Argo, IllinoisParents: Mamie Till-Mobley and Louis TillDied:  August 21, 1955 in Money, MississippiNotable Quote about Emmet Till: I thought about Emmett Till, and I could not go back. My legs and feet were not hurting, that is a stereotype. I paid the same fare as others, and I felt violated. I was not going back. –Rosa Parks Early Childhood Emmett Louis Till was born on July 25, 1941, in Argo, Illinois., a town outside of Chicago. Emmetts mother Mamie left his father, Louis Till, while he was still a baby. In 1945, Mamie Till received word that Emmetts father had been killed in Italy. She did not learn of the exact circumstances until after Emmetts death, when Mississippi Senator James O. Eastland, in an effort to reduce sympathy for Emmets mother, revealed to the press that he had been executed for rape. In her book, Death of Innocence: The Story of the Hate Crime That Changed America, Tills mother Mamie Till-Mobley, recounts her sons childhood. He spent his early years surrounded by a large family. When he was 6 years old, he contracted polio. Though he recovered, it left him with a stutter that he struggled to overcome throughout his youth. Childhood Mamie and Emmett spent some time in Detroit but moved to Chicago when Emmett was around 10. She had remarried at this point but left her husband when she learned of his infidelity. Mamie Till describes Emmett as adventurous and independent-minded even when he was a young child. An incident when Emmett was 11 also reveals his courage.  Mamies estranged husband came by their home and threatened her. Emmett stood up to him, grabbing a butcher knife to defend his mother if necessary. Adolescence By his mothers account, Emmett was a responsible young man as a preteen and teenager. He often took care of the house while his mother was at work. Mamie Till called her son meticulous. He was proud of his appearance and figured out a way to steam his clothes on the radiator. But he also had time for fun. He loved music and enjoyed dancing. He had a strong group of friends back in Argo whom he would take the streetcar to see on the weekends. And, like all kids, he dreamed of his future. Emmett told his mother once that he wanted to be a motorcycle policeman when he grew up. He told another relative he wanted to be a baseball player. Trip to Mississippi Tills mothers family was originally from Mississippi and she still had family there, specifically an uncle, Mose Wright. When Till was 14, he went on a trip during his summer vacation to see his relatives there. Till had spent his entire life in or around Chicago and Detroit, cities that were segregated, but not by law. Northern cities like Chicago were segregated because of the social and economic consequences of discrimination. As such, they did not have the same sort of rigid customs relating to race that were found in the South. Emmetts mother warned him that the South was a different environment. She cautioned him to be careful and to humble himself to the whites in Mississippi if necessary. Accompanied by his 16-year-old cousin Wheeler Parker Jr., Till arrived in Money, Mississippi, on August 21, 1955. The Events Preceding Emmet Tills Brutal Murder On Wednesday, August 24, Till and seven or eight cousins went by Bryant Grocery and Meat Market, a white-owned store that mainly sold goods to the African-American sharecroppers in the area. Carolyn Bryant, a 21-year-old white woman, was working at the cash register while her husband, a trucker, was on the road. Emmett and his cousins were in the parking lot chatting, and Emmett, in a youthful boast, bragged to his cousins that he had a white girlfriend back in Chicago. What happened next is unclear. His cousins do not agree whether someone dared Emmett to go into the store and get a date with Carolyn. Emmett did, however, go into the store and purchased bubble gum. To what extent he attempted to flirt with Carolyn is also unclear. Carolyn changed her story on several occasions, suggesting at various times that he said, Bye, baby, made lewd comments, or whistled at her as he left the store. His cousins reported that he, in fact, whistled at Carolyn, and they left when she went to her car, apparently to get a gun. His mother suggests that he may have whistled in an attempt to overcome his stutter; he sometimes would whistle when he became stuck on a word. Whatever the context, Carolyn chose to keep the encounter from her husband, Roy Bryant. He learned of the incident from local gossip- a young African-American teenager apparently being so bold with a white woman was unheard of. Tills Murder At around 2 a.m. on August 28, Roy Bryant and his half-brother John W. Milam went to Wrights house and pulled Till out of bed. They kidnapped him, and local farmhand Willie Reed saw him in a truck with around six men (four whites and two African-Americans) at around 6 a.m. Willie was on his way to the store, but as he walked away he heard Tills screams. Three days later, a boy fishing in the Tallahatchie River 15 miles upstream from Money found Emmetts body. Emmett had been tied to a fan from a cotton gin that weighed around 75 pounds. He had been tortured before being shot. Till was so unrecognizable that his great-uncle Mose was only able to identify his body from the ring he was wearing (a ring that had belonged to his father). The Effect of Leaving the Casket Open Mamie was informed that her son had been found on September 1. She refused to go to Mississippi and insisted that her sons body be shipped to Chicago for burial. Emmetts mother made the decision to have an open-casket funeral so that everyone could see what they have done to my boy. Thousands came to see Emmetts badly beaten body, and his burial was delayed until September 6 to make room for the crowds. Jet  magazine, in its September 15 edition, published a photo of Emmetts battered body lying on a funeral slab.  The Chicago Defender  also ran the photo. Tills mothers decision to make public this photo galvanized African-Americans across the country, and his murder made the front page of newspapers all over the world. Scott Olson /  Getty Images The Trial Roy Bryants and J.W. Milams trial started on September 19 in Sumner, Mississippi. The two main witnesses for the prosecution, Mose Wright and Willie Reed, identified the two men as having been the ones to kidnap Till. The trial lasted five days, and the jury spent a little over an hour in deliberation, reporting that it took so long because they paused to have a soda. They acquitted Bryant and Milam. Immediate Protest Reaction Protest rallies took place in major cities across the country after the verdict. The Mississippi press reported that one even occurred in Paris, France. Bryant Grocery and Meat Market eventually went out of business. Ninety percent of its customers were African-American, and they boycotted the place. Confession On January 24, 1956, a magazine published the detailed confessions of Bryant and Milam, who reportedly received $4,000 for their stories. They admitted to killing Till, knowing that they could not be retried for his murder because of  double jeopardy. Bryant and Milam said they did it to make an example out of Till, to warn others of his kind to not come down to the South. Their stories solidified their guilt in the publics mind. In 2004, the U.S. Justice Department reopened the case of Tills murder, based on the idea that more men than just Bryant and Milam- who by that point had died- were involved in Tills murder. No further charges were filed, however. Legacy Rosa Parks  said of her refusal to move to the back of a bus (in the segregated South, the front of the bus was reserved for whites): I thought of Emmett Till, and I just couldnt go back. Parks was not alone in her sentiment. Many famous figures including Cassius Clay and Emmy Lou Harris describe this event as a turning point in their activism. The image of Tills battered body in his open casket served as a rallying cry for African-Americans who joined the  civil rights movement  to ensure there would be no more Emmett Tills. Sources Feldstein, Ruth.  Motherhood in Black and White: Race and Sex in American Liberalism, 1930-1965. Cornell University Press, 2000.Houck, Davis W. and Matthew A. Grindy.  Emmett Till and the Mississippi Press. University Press of Mississippi, 2008.Till-Mobley, Mamie and Christopher Benson.  Death of Innocence: The Story of the Hate Crime That Changed America. Random House, Inc., 2004.Waldrep, Christopher.  African Americans Confront Lynching: Strategies of Resistance from the Civil War to the Civil Rights Era. Rowman Littlefield, 2009.

The Management of Small and Medium Enterprises - Literature Review

The Management of Small and Medium Enterprises - - Literature review Example Currently, SMEs in china are responsible for more than 75% of employment opportunities in urban centers and nearly 60% of the GDP (Zhao, 2007). For a period, majority of scholars have agued that organizational theories and models designed for large organizations could be directly applied to SMEs (Boyd & Nicolo, 2005). But in recent times, industry players have clearly demonstrated that there is a big difference between the SMEs and large organizations as indicated by Paulson (2008). This is because SMEs are confronted with numerous obstacles as opposed to large organizations. These obstacles are listed by Antkiewicz & Whalley (2005) to include lack of funds and socialized services, less access to market and poor management among others. The main purpose of the present paper is to examine trade policies in china and their advantages and disadvantages to small and medium-sized enterprises. With examples, this paper will also explore whether there are foreign small or medium-sized enter prises in china. It will also examine the key issues that china needs to address to enhance the growth of SMEs. Laws and Policies Concerning the Promotion of SMEs SMEs are the backbone of the Chinese economy according to study findings by Antkiewicz & Whalley (2005); Dunaway & Li (2005) and Lardy (2002). In view of this revelation, China has put in place trade polices and regulations that help in promoting their growth and development. These policies are geared toward improving their operational environment and increasing employment in both urban and rural areas as indicated in a World Bank report (2008). They are also aimed at exerting their significant influence on national economic and social development (Wang, 2004). At the present, majority of provinces and regions in China have formulated their administrative rules and regulations for enhancing the development of SMEs as noted by Paulson (2008). Moreover, the corresponding authorities and departments of the national government have issued several documents covering market access, the fiscal financial mix, enhancement of government control and administration, technological innovation, development of global markets and creation of service systems for SMEs (The World Bank, 2008). The government of China has developed legislations, policies and regulations related to the growth of small and medium-sized enterprises. Th