resonate121, these are evident in media (mis)representation, and the recent congressional hearing on the extension of Martial Law in Mindanao 122. Current laws and policies are still criticized for justifying historical injustices, and maintaining socio-cultural and political divides in Mindanao and its communities 123. The 1970s were also a significant period in Marawi city and its people. Ironically, the so-called “Marawi Uprising” of 1972 and other alleged rebellions in Mindanao culminated the declaration of Martial Law in the country124. This allowed the Marcos dictatorship to prosper for more than a decade. The 3-day armed conflict in 1972, and the events in 1976 – such as the intensification of armed conflict between various groups125 and the Philippine government, the earthquake and Tsunami that hit Mindanao region – created thousands of internal displacement and migration of Maranaos to neighboring regions in Luzon and Visayas 126. A migration research by Lacar (1989)127 states that in 1984 alone there were around 30,000 – 35,000 Maranao Muslim migrants in Manila, and that 80 percent of his respondents migrated and settled in Manila around 1972 and 1976. The research also uncovers patterns of assimilation by Maranao migrant parents and children in the areas where they moved. For example, in language; code switching from Tagalog to Maranao were practiced depending on who and where the family were at. In addition, the pull of cheap labor from oil-rich Gulf countries and the establishment of labor export program and policies in 1970s 128 have provided a gateway for Maranaos to escape poverty and work abroad, while supporting their families back home – just like other Filipinos. These events have generated tremendous effects on the community such as violence and trauma. But it also fostered resilience and closeness within Maranao kinship. It can be argued that the displacement, migration, and assimilation of Maranao families in the twentieth century is one of the biggest factor in making Marawi city as the central-hub for commerce around ARMM. Migrant families brought income from various regions and countries to re-build and reconstruct their homes. It also brought humiliation on the word ‘bakwit’, and created change to Maranaos’ ideology, social position, traditional attitudes, customary law, and psychology129. The Maranaos’ history of migration, dignity, and courage are significant to the characteristics of the IDPs today. Their distinct migration patterns and repeated displacement have increased their social networks of relationship130; which is a considerable factor to a majority of IDPs classified as home-based131. The ability of interviewees to switch from Tagalog, Bisaya, Maranao, and even Arabic languages were also evidence of the city’s rich cultural heritage and knowledge. Lastly, the assertion of not calling them ‘bakwits’, but rather IDPs, is a testimony of their dignity and resilience as Maranaos. 120 See: The Kirwan Institute for the Study of Race and Ethnicity 2015; Perception Institute 2017. “Also known as implicit social cognition, implicit bias refers to the attitudes or stereotypes that affect our understanding, actions, and decisions in an unconscious manner. These biases, which encompass both favorable and unfavorable assessments, are activated involuntarily and without an individual’s awareness or intentional control. Residing deep in the subconscious, these biases are different from known biases that individuals may choose to conceal for the purposes of social and/or political correctness. Rather, implicit biases are not accessible through introspection.” 121 See: Hutchcroft, Paul 2016. Mindanao: The Long Journey to Peace and Prosperity; Ferrer, 2011; and Vellema, et al. 2011 122 See: Cayabyab 2017 Online news report 123 See: Hutchcroft, Paul 2016. Mindanao: The Long Journey to Peace and Prosperity; Ferrer, 2011; and Vellema, et al. 2011 124 Proclamation No. 2045 and Proclamation No. 2045-A 125 the Abu Sayaf, CPP-NPA, MNLF, and MILF. 126 See: University of Central Arkansas - Political Science, 2017 “President Marcos declared martial law on the Sulu, Palawan, and Mindanao islands on September 23, 1972. Some 2,000 individuals, mostly Muslims, were killed during the crisis. Some 100,000 individuals were displaced during the crisis.” 127 “While the ‘search for greener pastures,’ may be considered the primary factor in Maranao Muslim migration, it is equally true that many were driven out of Lanao by the precarious peace and order situation, prevailing in the province between 1972 and 1976, the period during which more than 80 percent of the respondent soft this study migrated. This, again, does not make the Maranao migrants distinct from other migrants, since it is a documented phenomenon that uncongenial social environments and oppressive laws produce currents and streams of migration. In cities such as Legaspi, Cebú, Manila, Dumaguete, Iloilo, Ormoc, Tacloban, Cagayan.” (Lacar and Lacar 1989, p. 5) 128 Approved in 1974, the Labour Code of the Philippines established a governmental framework for overseas employment 129 See: THE MARATABAT OF THE MARANAW
Author(s): MAMITUA SABER, MAUYAG M. TAMANO and CHARLES K. WARRINER Source: Philippine Sociological Review, Vol. 8, No. 1/2 (January-April, 1960), pp. 10-15. The article examines what and how Maratabat were used within the context of Maranaos. 130 131 See: social capital See: Appendix A. The number of home-based IDPs are higher than the IDPs living in ECs 15