1

CHAPTER 1
THE PROBLEM AND ITS SCOPE
Introduction

Marawi City as the province of Lanao Del Sur keeps the rich culture and traditions of the

Meranaw people in the country to preserve the legacy of our ancients. The Meranaw men stand

as the leader of the tribe and bring the pride of every Meranaw. In this time of modernization, the

Meranaw society has evolved into another level and this will distinguish the roles of the

Meranaw men from the ancient time to the new generation.

Marawi City is the only Islamic city and the home of every Meranaw in the Philippines.

This is where the culture, native dialect, and traditions live in all throughout the years and the

very famous lake in the province called Lake Lanao or very known as Ranaw is the symbol and

representation of the livelihood of the Meranaw people from the ancient time up to the present

time as Meranaws dwell in fisheries, it being their primary traditional means of living. Meranaws

are also known to be fighters, brave, hardworking, and prideful people. They have a very big

pride to themselves or known as “maratabat” as one of their self-weapon of being a true and

native Meranaw. They protect their dignity and pride at all cost as the symbol of being a brave

Meranaw and a self-respect and self-love to themselves. These are some of Meranaw people’s

behaviors and qualities that they inherit from their ancients and still live in to todays’ generation.

The Meranaw men have a big responsibilities and roles in the Meranaw society as they should be

the breadwinner of the family and the provider. Unlike these past years, Meranaw men should

provide the family financially and morally because it would be a “paawing” or shame for them

for having incomplete qualities of a man to not provide the family. But as time changes, this is
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no longer a shame but instead it becomes even normal for women to work to provide for the

family and even after work women especially moms do the household tasks.

The Meranaw society plays a big role in our society and cannot deny the fact that

Meranaws have a large contribution in the country and also known to be one of the richest

indigenous people bringing out their rich culture and traditions in the country. Islam as their

religion has taught them and influenced their living in so many aspects of life. For women, Islam

taught them to be modest, neat, and conservative and it gives them the equal rights as to men.

For men, they are being taught to protect the women, be responsible, and stand as the head of the

family and a leader of the society for they are physically strong, wise, and very hard working.

But in today’s generation, this image of the Meranaw men being the provider has changed

because in some situations women are now becoming the provider of the family.

This study focused on the stereotypical concepts about the Meranaw men and to

determine the insights of the Meranaw women and how this will affect the Meranaw society. In

this study, it will give us the understanding and answers to the questions of what Meranaw men

are now and why these roles have overtaken by the Meranaw women. Unlike before Meranaw

men are known as the head of the society and the builder of the family but in modernization we

barely see these qualities and roles from them, instead Meranaw women play these roles. These

stereotypical concepts about them are the basis and main point of this research study. Finding out

how Meranaw women will respond to this and how they will give their insights about the

evolution of the Meranaw men in this time of modernization if they can still take the said

responsibilities. This research study focused on the evolution of the Meranaw men’s roles in the

Meranaw society. And to see how did these changes form.

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Theoretical Framework

Traditionally social psychologists had been “stereotypical” about stereotypes. Especially

the early work in this field presented stereotypes as misleading, extreme and destructive in the

context of inter-group relations. Such a position is explained by the fact that most researchers

focused initially on the study of antagonistic groups that shared a past of conflict, exploitation

and violence (Brigham, 1971). As a result, a common belief at that time was that inter-group

harmony can be enhanced by eliminating stereotypes (Taylor, 1981). Despite this initial

tendency, contemporary research promotes a more balanced attitude (Smith and Bond, 1994)

partially renouncing at considering stereotypes just as simplifying errors and rigid schemata

(Stanculescu, 2000).

Genderlect Theory

Genderlectis a controversial concept that finds its origin in the field of early

sociolinguistics, after Weinrich’s (1953) claim that sex can be a relevant variable in language

contact situations and that has repeatedly been argued to reinforce social stereotyping

(Motschenbacher 2007). It was only in 1970s that the term genderlectwas first used in the

linguistics literature, where it refers to a language variety explained on the grounds of speaker

gender/sex (Kramer 1974).

Difference Theory

Broadly, is the notion that in communication and other interactions, men are

fundamentally different from women. It roots in the studies of John Gumperz, who examined

differences in cross-cultural communication. While difference theory deals with cross-gender

communication, the male and female genders are often presented as being two separate cultures,
 4

hence, the relevance of Gumperz’s studies. Tannen states that, for men, the world is a

competitive place in which conversation and speech are used to build status, whereas for women

the world is a network of connections, and they use language to seek and offer support.Women

seek comfort and sympathy for their problems, whilst men will seek a solution to the problem.

Tannen states that men’s conversation is message-oriented, i.e. based upon

communicating information. For women, conversation is much more important for building

relationships and strengthening social links. Men will use direct imperatives when speaking to

others. Women encourage the use of superpolite forms.

Tannen asserts that most women avoid conflict in language at all costs, and instead

attempt to resolve disagreements without any direct confrontation, to maintain positive

connection and rapport. Men, on the other hand, are more likely to use confrontation as a way of

resolving differences and thereby negotiating status.

Difference theory asserts that in general men favour independence, while women are

more likely to seek intimacy. Tannen demonstrates this with the example of a husband making a

decision without consulting his wife. She theorises that he does so because he doesn’t want to

feel a loss of independence that would come from saying, “Let me consult this with my wife

first.” Women, by contrast, like to demonstrate that they have to consult with their partner, as

this is seen to be proof of the intimacy of the relationship.

Social Role Theory

Eagly’s (1987) social role theory argues that widely shared gender stereotypes develop

from the gender division of labor that characterizes a society. In western societies, men’s greater

participation in paid positions of higher power and status and the disproportionate assignment of
 5

nurturant roles to women have created stereotypes that associate agency with men and

communion with women. In addition, the gendered division of labor gives men and women

differentiated skills. When gender stereotypes are salient in a group because of a mixed sex

membership or a task or context that is culturally associated with one gender, stereotypes shape

behavior directly through the expectations members form for one another’s behavior. When

group members enact social roles that are more tightly linked to the context than gender, such as

manager and employee in the workplace, these more proximate roles control their behavior

rather than gender stereotypes. Even in situations where gender stereotypes do not control

behavior, however, men and women may still act slightly differently due to their gender

differentiated skills.

Social role theory has a broad scope that applies to interaction in all contexts and

addresses assertive, power related behaviors (called socioemotional behaviors). The explanations

offered by the theory are not highly specific or detailed, however. The theory predicts that

women will generally act more communally and less instrumentally than men in the same

context, that these differences will be greatest when gender is highly salient in the situation, and

that gender differences will be weak or absent when people enact formal, institutional roles.

Conceptual Framework

The conceptual framework in Figure 1 shown below the overview on the 1 st variables in

this study, placed in the upper extreme left, was the stereotypical concepts about Meranaw men.

The 2nd variable, placed in the upper extreme right, was the presupposed stereotypical role about

Meranaw men. The roles considered in this study are the Meranaw men’s role in family, religion,

culture and society. The last variable, placed at the bottom center dealt with the implications of
 6

stereotypical concepts and roles towards men to Meranaw society. The flow of the scope of this

study in shown below:

Demographic Profile in
terms of:

 Age
 Status

Presupposed stereotypical roles

about Meranaw men in terms of:

Stereotypical  Role in the Family

 Role in the Religion
concepts  Role in the Culture
 Role in the Society

Implications to Meranaw Society

Figure 1.Schematic Diagram of the conceptual framework of the study.

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Statement of the Problem

This research aimed to examine the stereotypical concepts towardsMeranaw men and

how their stereotypical concepts were seen in the Meranaw Society. Specifically, this study

sought to answer the following questions:

1. What are the stereotypical concepts of the participants towards Meranaw men?

2. What are the presupposed roles of the Meranaw men in terms of:

2.1 Role in the Family

2.2 Role in the Religion

2.3 Role in the Culture

2.4 Role in the Society

3. What are the findings to Meranaw Society?

Scope and Limitations

This study focused on analyzing and determining the insights of Meranaw women about

the Meranaw men. The researchers limited the study to 40 Meranaw women in 4 specific

barangays namely Brgy. Pindolonan, Poblacion, Pagalamatan, and Raya from different

municipalities in Lanao Del Sur such as Saguiaran, Binidayan, and Balindong whose age ranges

from 18 to 30 years old.

The study did not include young women who are in the minority age since they are too

young for the responsibility and they are not yet fully introduced to the cultural intricacies of

Meranaw Culture.
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Significance of the Study

This research highlighted the following persons who will gain benefits from this study:

Students. This study would give them new knowledge and insights in improving their

understanding and developing their confidence in taking the same path of making research.

Teachers. This study will give them an additional knowledge to learn more about the

Meranaw society and to know how Meranaw men perceived by Meranaw women.

Future Researchers. This study might serve as one of the guides and references related

to their study.

Meranaw Society. This study might be the new door to introduce the Meranaw culture

around the country and to let other tribes appreciate and know more about our unique culture.

Definition of Terms

These are the following terms defined conceptually and operationally for better

understanding:

Culture. It is the characteristics and knowledge of a particular group of people,

encompassing language, religion, cuisine, social habits, music and arts (Zimmermann, 2017). In

this study, culture is referred to the social habits and uniqueness of the Meranaw culture.

Family. It is defined as a unit of two or more persons united by marriage, blood,

adoption, or consensual union, in general consulting a single household, interacting and

communicating with each other (Desai, 1994). In this study, family is used to identify the roles

of Meranaw men as the provider and head of the family.

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Lake. It is a considerable inland body of standing water (Merriam Webster Dictionary,

2019). In this study, lake is used to describe the origin of the Meranaw people as the people of

lake and to identify the Lake Lanao.

Men. It is an adult male human being (Merriam Webster Dictionary, 2010). In this study,

this term is used as the subject of stereotypes.

Modernization. It is the process of updating something or making it work in a

contemporary setting (Merriam Webster dictionary, 2019). In this study, this term is used on how

modernization changed the Meranaw society, the Meranaw people, and especially the new

evolution of the Meranaw men based on their roles in this new generation.

Pride. It is a feeling of honor and self-respect ((Merriam Webster Dictionary, 2017). In

this study, this term is referred to one of the behaviors and qualities of the native Meranaw.

Religion. It is a system of beliefs and practices by means of which a group of people

struggles with the ultimate problems of human life (Yinger, 1970). In this study, religion is used

to identify the religion of the Meranaw people and the teachings and beliefs of their religion

Islam.

Roles. It is the position or purpose that someone or something has in a situation,

organization, society, or relationship (Encyclopedia, 2015). This term is used to identify the

responsibility and roles of the Meranaw men.

Stereotype. It is a well-known idea or image of a person or idea that held by a number of

people. (Encyclopedia, 2018). In this study, stereotype is used to define the image or insight of

the Meranaw women to Meranaw men based on their roles in the society.
 10

Society. It is the community of people living in a particular country or region and having

shared customs, laws, and organization (Merriam Webster, 2019). This study defines society as

to the representation of the Meranaw society from the ancient time up to the present time
 11

CHAPTER 2
REVIEW OF RELATED LITERATURE AND RELATED STUDIES

This chapter sites the concepts, theories, and relevant studies that were helpful in

examining the stereotypical concepts.

Related Literature

Meranaw Culture

The Meranaw is the term used by the Philippine government to refer to the southern

indigenous people who are the "people of the lake", a predominantly-Muslim Lanao province

region of the Philippine island of Mindanao. They are known for their artwork, weaving, wood,

plastic and metal crafts and epic literature, the Darangen. They are ethnically and culturally

closely related to the Iranun, and Maguindanao, all three groups being denoted as speaking

Danao languages and giving name to the Island of Mindanao. This is in reference to Lake Lanao,

the ancestral homelands of the Meranaw people.( Macabanding, 2017)

The culture of the Meranaws is centered on Lake Lanao, the largest lake in Mindanao,

and the second-largest and deepest lake in the Philippines. This lake is the subject of various

myths and legends. It supports a major fishery, and powers the hydroelectric plant installed on it;

the Agus River system 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.

The Meranaws are superstitious. They believe in the hidden powers of the anting-

anting amulets. These Items which they wear on their necks, arms or legs believed to bring them

good luck.
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Courting a Meranaw lady could be difficult. A suitor should be the most hardworking and

patient bachelor in town. A go-between who will mediate for the contracting parties of the groom

needed. The parents of the groom contact the parents of the bride regarding the desire of their

son marry. The woman's family announces the dowry. When all is settled, the wedding

celebration takes place in fun and merriment.

Moreover, Sarimanok served as the symbol of Meranaws. Built in certain infrastructures

and building, it is a legendary bird of Meranaw people which symbolizes fortune and good

wealth. Sarimanok came from the word “sari” which means garment and “manok” meaning

chicken.Nowadays, Meranaws keep in touch with this generation where new technology and

modernization have been developed.  Despite this modernization, they still observe most of their

traditions.

Traditions

Polygamy is one of the traditions of Meranaws that is still practiced upon to this day,

especially for Meranaw males. Polygamy is when a person marries more than one wife or

husband. During the ancestral times, Meranaw leaders, those who have royal blood, are usually

the people who used to adapt polygamy. Due to their influence, many Meranaws adapted

polygamy and it eventually became a part of our culture. (Macabanding, 2017)

Another tradition that is practiced by the Meranaws is called parental marriage. In that

case, parents will be the ones to adjudicate who will marry their son or daughter. The parents of

both sides will have an agreement how much dowry will be given by the parents of groom side to

the parents of the bride side. In our culture, dowry is the amount of money given by the parents

of the male side before marrying the bride. After the agreement is settled, there will be a
 13

“kandialaga,” wherein there will be a one-week celebration before the official “kakawing,” or

the wedding ceremony. This is practiced probably because they want to retain the pride of their

family, especially when the family came from a royal and big family.

Meranaw Men in Meranaw Society

Like the other Filipino Muslims, the Meranaw differ markedly from the Christians, who

make up the overwhelming majority of the country’s population. Land is owned by the clan and

controlled by local leaders known as Datus. The customs of marriage and the family are Islamic.

The languages of all the Muslim groups are closely related to the languages of the central

Philippines, which belong to the Austronesian (Malayo-Polynesian) family of languages.

The Meranaw society adheres to the patriarchal system: males are at center stage

occupying highest positions. They are given higher valuation and wider exposure than the

females in preparation for their future societal roles. In this respect, maleness and wisdom are the

utmost prerequisites of manhood in Meranaw society. This ideal is celebrated in the Darangen,

the Meranaw epic song which encompasses the wealth of the people’s knowledge about their

history, the tribulations of their mythical heroes, customary law, standards of social and ethical

behavior, notions of aesthetic beauty, and social values.(Macabanding, 2017)

The role of Men in Islam

In chapter 4 verse 34 in the Qur'an, it states that "men are the protectors and maintainers

of women", clearly placing men in a leadership role within the household. As the head of the

household, a man is therefore expected to adequately provide for wife and children. It is implied

that a noble "husband’s responsibilities commit him to support his wife and children, provide

education for his offspring, be kind and attentive to his spouse, and be good to his affaires”.
 14

These values have remained rather consistent throughout the history of Islam. It was the

husband’s job to protect his wife(s), as it was culturally understood that women do, and should,

rely on men. This is viewed not in a restricting reliance but as an arrangement to protect women

from the distress and inconveniences of the public arenas. It is because of this ideology that

women traditionally do not contribute to the household financially, leaving men to be the sole

breadwinners.( Macabanding, ,2017)

Stereotypes about Men

According to United States of Human Rights, a gender stereotype is a generalized view

or preconception about attributes or characteristics, or the roles that are or ought to be possessed

by, or performed by, women and men. A gender stereotype is harmful when it limits women’s

and men’s capacity to develop their personal abilities, pursue their professional careers and/or

make choices about their lives. Whether overtly hostile (such as “women are irrational”) or

seemingly benign (“women are nurturing”), harmful stereotypes perpetuate inequalities. For

example, the traditional view of women as care givers means that child care responsibilities often

fall exclusively on women.

Further, gender stereotypes compounded and intersecting with other stereotypes have a

disproportionate negative impact on certain groups of women, such as women from minority or

indigenous groups, women with disabilities, women from lower caste groups or with lower

economic status, migrant women, etc.

Gender stereotyping refers to the practice of ascribing to an individual woman or man

specific attributes, characteristics, or roles by reason only of her or his membership in the social
 15

group of women or men. Gender stereotyping is wrongful when it results in a violation or

violations of human rights and fundamental freedoms.

The gender stereotyping of men and women has a profound impact on our society. Due to

the advances made in recent years to establish equality between the sexes, society reflects fewer

attitudes that support discrimination and inequality between men and women. However, even

though we are liberated in our beliefs and attitudes, many of our actions are still influenced by

gender stereotyping and misconceptions about men and women that have been passed down

through the generations. (Britton, 2018)

Related Studies

In the study of Milhaya Langco (2014) The Role of Meranaw Traditional Leaders and

Local Political Leaders towards Collaboration in Promotion of Peace in Marawi City, revealed

that the Sulutan was the highest traditional leader involved in conflict resolution while the Datu

was the second most influential traditional leaders involved in the same. Furthermore, these

traditional Meranaw leaders is still seen by the participants as honest and dependable, morally

upright, tenacious and responsible, able to identify and clarify the needs and desires of groups as

well as the community as their priority.

Based on this study, Meranaw men is seen as the leader of the Meranaw society for they

are known to be brave and wise especially they are responsible to solve conflicts or rido. This

study claimed that Meranaw men leaders are responsible in terms of conflict resolution and

promotion of peace especially in Marawi City.

In patriarchies like the Meranaw society, the males hold the center stage in real lofe

situations and understandably in literature. This male dominance is borne out by titles of signal
 16

literacy landmarks like the epic RadiaIndarapatra and Pilandok, the Meranaw hero of numskull

tales and drolls. Predominantly Muslim and unabashedly patriarchal societies give special

emphasis to rising of sons to whom are bequeathed the responsibilities of fathers and in the case

Of rido (feud), on whom the sins of the latter are visited us.Thus in Mindanao literature, men ae

the ones given higher valuation and exposure to prepare them for their societal roles. Obviously,

machismo and wisdom make up the apotheosis of manhood in Meranaw society and this ideal is

celebrated in the Darangen.

One of the cultural minority groups in the Philippines that are able to maintain, uphold

and take pride in their autochtonous culture in these times of discontinuities and prodigious

change are the Meranaws in the province of Lanao Del Sur and some parts of Lanao del Norte in

Mindanao. They are known for the richness and uniqueness of their culture. Despite

modernization and westernization, Meranaw culture has remained one of the most vibrant and

well-preserved of those found in Mindanao.

The Meranaw society is tradition- and culture-bound. The Meranaws are product of their

traditional culture. Their total personality is determined by their culture as shown in their

language and literature. In fact, they still cleave to certain entrenched traditional practices or

beliefs- e.g. rido and arranged marriages. Education and Islam, however, exert a regulating

influence. The Maranaon use of language reflects the soul of the people. It shows them to be a

people that put much store on maratabat (honor and pride), Politeness and courtesy, gentility,

tact, and diplomacy, hence, the characteristic preference for indirection in their speech, the

Maranaos mental set, attitude, models they key as their own in life, their behavior, action, and
 17

reaction, their decision-making process are largely influenced by culture which includes

language and literature (Macaraya, 1993)

In the study of Mamitua Saber (Some Observations on Maranao Social and Cultural

Transition) Anthropologists and other social scientists have been quite fascinated by life in

Mexico because of the opportunities for study of what they call “mestizo culture, a historical

bleeding of European influence and old patterns of Indian culture. Not unlike Mexico, the

Philippines offers a similarly interesting setting of an indigenous culture mixing or conflicting

with foreign traits, a setting which in effect produces a hybrid culture.

The Lanao area, as part of the total cultural setting of the Philippines, offers a convenient

laboratory for the study of social and culture processes. This section of Mindanao, comprising

the two Lanao provinces and the two chartered cities of Iligan and Marawi, presents a situation

where the old and new patterns of life in the country have interestingly met. The attempt,

however, to describe fully these phenomena of social and cultural synthesis would require an

exhaustive study.

In the study of Francis Thaise A. Cimene, Fiona Mary M. Cabrillos and Maria Eliza D.

Santander, (2019) Language and Maratabat: A Potential Source of Ethnic Conflict. Maratabat is

one of the dominant cultural traits of Meranaws. Words used that definitely violate the maratabat

are those that have something to do with Meranaw stereotypes and anti-Muslim biases. These

include being labeled as dumb, treacherous, dirty, cannot be trusted, terrorists and even immoral.

A potential conflict could ensue when a Meranaw’s maratabat which is intricately linked to

family honor is violated using these careless words. Thus, language can indeed be a potent force

n ethnic conflict. This implies the need to promote greater understanding about Meranaw culture
 18

through curriculum interrogation, for local government units to come up with projects and

programs promoting cultural solidarity amidst diverse ethnic groups within locality, and for

religious leaders to promote the culture of peace. Their role in attaining peace in Mindanao

cannot be undermined as they are the authorities that people look up to with regard to their

personal and cultural values.

In this study, Meranaw’s maratabat is one of the self-weapon and self-pride of every

Meranaw and this trait is part of their culture and tradition that makes Meranaw very unique

compare to other tribes. Maratabat can be also the reason of conflicts or rido between two

families or clans when words are used to violate the maratabat. For people living outside Lanao,

it might be puzzling why a simple act of whistling at a Meranaw girl could lead into a brawl.

Then if it results to death of the offender, his family would take revenge that could lead to a

long-time family feud, resulting in other deaths from both sides involving whole clans. This is

what rido is all about.

Maratabat is what drives Meranaws to protect every member of the clan, preserve the

family honor, or to protect from physical or mental harm. The good side, though, which is the

driving factor of many successes of Meranaws in various fields, is that no one in the family is

left behind.

MSU-Marawi Psychology Professor Aminoding Limpao and Faridah Alango of the

Division of Student Affairs said in an interview with the Philippine Information Agency that

roughly translated, maratabat is a self-pride. This is also explains why on the way to Marawi,

tarpaulins are posted everywhere on both sides, announcing the graduation of this, or promotion

of those, as honor to the family or clan.

 19

“Maratabat is part of every Meranaw’s way of life. We are useless without our

maratabat”, the professor said.

This mental construct provides strength in every Meranaw, knowing that wherever they

are and whatever situation they are in, they are protected by their family and members of the

clan. It follows that every powerful political Meranaw family becomes even more powerful with

the help and protection of the clan members with influence and wealth.
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CHAPTER 3
RESEARCH METHODOLOGY

This chapter discussed research design, participants of the study, instrument for data

collection, method of data collection and method of data analysis in analyzing the insights of the

participants.

Research Design

This study used a qualitative research design that includes in interview, observation, and

administering of checklist. These three means of data collection strengthened the findings of the

researchers. This friendly manner of interview with the participants was the aim of the

researchers; making the survey questionnaire process comfortable to them as they share their

perceptions on the different category of the survey.

Locale of the Study

The study was conducted at 4 different barangays namely: Brgy. Pindolonan, Brgy.

Poblacion, Brgy. Pagalamatan, and Brgy. Raya from different municipalities of Saguiaran,

Balindong and BinidayanLanao Del Sur.

The researchers believe that the preferred municipalities are the suitable locale of this

study since there are a lot of women in this community. The chosen locale is accounted as one of

municipalities in Lanao Del Sur and because of that, the researchers are assured that this study

investigated a homogenous group of either developing or advance in the area of the study. The

said municipalities are most accessible for the researchers in terms of its distance as well.
 21

figure 2. Map of Brgy.BalindongLanao Del Sur

figure 3. Map of Brgy.BinidayanLanao Del Sur

figure 4. Map of Brgy.SaguiaranLanao Del Sur

 22

Participants of the Study

The target participants of this study were 40 women age 18-30 years old. The selection of

the respondents of this study was lenient. The barangay chairman referred the researchers to the

women in his barangay. With the permission of the respondents, the researchers inquired conduct

the study. The chosen barangay consisted of a variety of personalities and different interests. The

researchers asked the women about their perception on men in their society based in their

observation.

The participants involved were given brief orientation about the study and were asked

whether they were willing to coordinate and fortunately, all of the chosen participants found the

study interesting and agreed to be observed and to answer the survey questionnaires.

Research Instruments

The researchers used survey questionnaires as their means of instrumentation to collect

data from the chosen 40 women participants. The first part of the questionnaire contained the

profile of the participants and the rest deals with statements that were used to come up with data

needed to answer the research questions and accomplish the objectives of the study.

The method used in this study made it possible to explore the themes. According to

Johannessenet.al. (2006), one can distinguish the difference between the two types of qualitative

interviews, the semi-structured and the unstructured interviews. In the semi-structured interview,

the researcher has to prepare an interview guide in advance; however, the questions, topics and

the order of the questions can easily be varied from interview to interview. Some questions of the

interview guide used in this study were adopted from the interview guide of Molberg (2010). The

interview guide then is not a questionnaire; it is rather a list of topics and general questions that
 23

are to be discussed during the interview and these topics are, naturally, based on the research

questions one wants to answer.

Sampling Procedure

In choosing the participants, the researchers applied the non-probability sampling,

specifically the purposive sampling, which means that the subjects are chosen based on their

availability and willingness to participate as participants to the research.

Data Collection Method

This research was conducted in different barangays from different municipalities in

Lanao Del Sur. The researchers sent a letter to Barangay Chairman or Barangay Officials and

then to the participants to seek permission in conducting the research to participate as the

participants. The selection of the participants was then established. The researchers asked the

participants whether they were willing to participate in the study or not, and having deemed this

study interesting, the participants agreed.

To start the data gathering, the researchers distributed the checklist on motivation and

self-confidence to the participants. Then after the respondents had answered the checklist the

researchers started the interview with the selected participants in a place which is conducive, free

from noise and interference.

Before the interview started, the researchers prepared the recording devices. The

documentation was conducted in two ways: voice recording and note-taking. The parts of the

interview were the introduction of the study, its purpose and the mechanisms of the interview,
 24

and the brief introduction of the participants. Data analysis and interpretation ensued after all the

data were collected.

Data Analysis

The core data were the responses of the participants in the interview, which were

interpreted and analyzed thematically wherein the responses in every question were analyzed and

coded according to the main idea. According to Woods (2011), thematic analysis is a way of

seeing, as well as a process for coding qualitative information and the researcher must decide

how he or she will code the data to enable categorization.

The following statistical tools were used to analyze the quantitative data gathered in this study to

with:

1. Frequency and Percentage- this was used to determine the distribution of respondents

according to their profile in terms of age, sex, ethnicity, and religion.

2. Mean and standard Deviation- Mean was used to compute the average response of the

respondents to the Liker Scale while standard deviation was utilized to determine how

dispersed the data are from each other.

We analyzed it by its content and extracted themes or main ideas from the respondents’

answer to further gather explanation and insights to the findings from the gathered data.

Statistical Treatment

The data and information gathered will be treated using the simple frequency and

percentage method with corresponding analysis and interpretation and weighted mean. These

statistical tools will be used to come up with the interpretation of the profile of the respondents
 25

and the impact of the displacement on the academic motivation of the internally displaced

students of the school concerned. The formulas are:

Percentage = (F/N) x 100

Where, F = frequency

N = number of respondents

100 = constant

Weighted Mean Formula:

X = ∑ f i/N

Where, f = frequency

i = score

X = Weighted mean

N = sample size
 26

CHAPTER 4

PRESENTATION, ANALYSIS AND INTERPRETATION DATA

This chapter covers all the findings desired from the data gathered. Data are presented,

analyzed and interpreted in the same order in the Statement of the Problem. Tabular

presentations of data with accompanying discussion are all shown in this section.

4.1 Demographic Profiles of the Participants:

Participants were asked about their demographic profiles according to the following age

and status to test their perspectives about Meranaw men.

4.1.1 Age

The table below shows the frequency and percentage of the respondents in terms of age.

Table 4.1.1 Frequency Distribution of Participants in terms of Age

Age Frequency Percent

18-20 16 40 %
21-25 17 42.5 %
26-30 7 17.5 %
Total 40 100.0 %
As shown in the breakdown of

data, revealed that there are sixteen (16) or 40% participants’ who are under the age of 18-20.

While seventeen (17) or 42.5% of the respondents belong to the age ranges of 21-25. And then,

there are seven (7) or 17.5% age that ranges from 26-30.
 27

Analysis of the data revealed that most of the participants who answered the survey

questionnaire are belong to the age 21-25. This is because the age range 21-25 has more sense of

maturity.

4.1.2 Status

The table below shows the frequency and percentage of the respondents in terms of age.

Table 4.1.2 Frequency Distribution of Participants in terms of Status

Status Frequency Percent

Single 33 82.5%
Married 7 17.5%
Total 40 100.0%

It reveals that there are thirty-three (33) or 82.5% participants’ who are under the status

of single. While seven (7) or 17.5% of the respondents belongs to the status of married.

Analysis of the data revealed that most of the participants who answered the survey

questionnaire are single. This is because the target respondents of this research are mostly single.

4.2 Stereotypical concepts towards the Meranaw men

The table below shows the total of the response of the participants about stereotypical

concepts towards the Meranaw men.

 28

Table 4.2.1 Descriptive Statistics of the Respondents’ Perceived Stereotypes about

Meranaw men in the Family

Stereotypical (5) (4) (3) (2) (1) Descriptive

Weighte
Concepts Strongl Strongly Interpretatio
Agree Neutral Agree d Mean
Towards y Agree Disagree n
Meranaw
F % F % F % F % F %
Men
1. Men should
not wear
dresses or
other clothes
21 52.5% 16 40% 2 5% 1 2.5%     4.425 Strongly
typically Agree
associated
with "girl's
clothes".

2. Men should
engage in
sports and 27.5
8 20% 11 17 42.5% 3 7.5% 1 2.5% 3.55
refrain from % Agree
more creative
pursuits.

3. Men are
expected to
use violence
and 1 2.5% 2 5% 6 15% 11 27.5% 20 50% 1.825
Disagree
aggression to
prove their
manliness.

4. Men who
do not have
the
characteristics
22.5
of bravery and 2 5% 9
%
17 42.5% 10 25% 2 5% 2.975
Neutral
pride are
understandabl
e target for
bullying.
 29

5. Men who
spend less
time with
17.5
family are not     7
%
15 37.5% 7 17.5% 11 27.5% 2.45
Disagree
masculine and
poor
breadwinners.

6. Men who
are not
aggressive
and/or     1 2.5% 11 27.5% 16 40% 12 30% 2.025
Disagree
assertive are
unmanly and
likely gay.

7. Men are
too
impersonal
and not
emotionally     2 5% 21 52.5% 15 37.5% 2 5% 2.575
Disagree
apt to take on
tasks "better
done by
women".

8. Men
should always
be in control
of their
emotions, and 22.5
    9 9 22.5% 13 32.5% 9 22.5% 2.45
that talking % Disagree
about one’s
feelings is a
sign of
weakness.
 30

powerful
and socially
successful.

10. Men
must
demonstrate
power and
8 20 11 27.5% 15 37.5% 4 10% 2 5% 3.475 Agree
strength to
win the
adoration of
women.

Legends:
4.20 – 5.00 Strongly Agree, 3.40 – 4.19 Agree, 2.60 – 3.39 Neutral, 1.80 – 2.59
Disagree, 1.0– 1.79 Strongly Disagree

The table above indicates the stereotypical concepts of the participants towards Meranaw

men. The first in ranked with a mean of 4.425 is the statement men should not wear dresses or

other clothes typically associated with "girl's clothes” which is interpreted as strongly agree. The

participants who answered the statement strongly believed that Meranaw men should not wear

dresses or clothes typically associated with “girl’s clothes” because it does not suit them well and

it is forbidden. The second in ranked is the statement men should engage in sports and refrain

from more creative pursuits which obtained a mean of 3.55 interpreted as agree. From the

perspectives of the participants, they agreed that men should engage in sports because they are

physically strong and they are more suitable in sports field rather than creative pursuits. The third

statement men are expected to use violence and aggression to prove their manliness in ranked

1.825 interpreted as disagree. The participants opposed to this statement and believed that men

do not need to be violent and aggressive to prove their manliness. There are many good ways to

prove that they are manly without doing such things to make violence, they can prove their
 31

manliness peacefully. The fourth statement men who do not have the characteristics of bravery

and pride are understandable target for bullying in ranked 2.975 and interpreted as neutral. From

this statement, the participants gave a fair answer. They believed that men who do not have these

characteristics can be a target for bullying, on the other hand, men cannot be a target of bullying

even when they do not possess these characteristics. The fifth statement men who spend less time

with family are not masculine and poor breadwinners in ranked 2.45 interpreted as disagree. The

participants opposed to this statement and believed that men who spend less time with family are

still considered men. Men can also spend less or more time with their family whenever they want

to. Their qualities being the breadwinners of the family cannot be interpreted by the amount of

time they spend on. The sixth statement men who are not aggressive and/or assertive are

unmanly and likely gay in ranked 2.025 interpreted as disagree. Once again, the participants

contradicted this statement and held that men who are unaggressive are still manly and not gay.

Men are still men even they are silent type. The seventh statement men are too impersonal and

not emotionally apt to take on tasks "better done by women” in ranked 2.575 interpreted as

disagree. From the perspectives of the participants, they held that men can be also better than

women, they do jobs better. They may be too impersonal and cannot able to show feelings, men

still do tasks excellently. In Difference theory, it stated that women seek comfort and sympathy

for their problems, whilst men will seek a solution to the problem. The eighth statement refers to

men should always be in control of their emotions, and that talking about one’s feelings is a sign

of weakness in ranked 2.45 interpreted as disagree. The participants believed that showing one’s

emotions is never a weakness. This means that men are open to show their emotions whenever

they feel down and this feeling is very normal to all. This will not define their weakness because

real men also cry. Tannen states that men’s conversation is message-oriented, they do not talk
 32

much. For women, conversation is much more important for building relationships and

strengthening social links. The ninth statement refers to real men must be economically powerful

and socially successful in ranked 3.75 interpreted as agree. Most of the participants agreed that

real men must be economically powerful and socially successful. For them, men should hold

these qualities and act the way how it is because men are expected to bring the family up for they

should stand as the breadwinners. In the contrary, few participants opposed to this and believed

that nowadays, men are not all fortunate in life yet they still considered as real men and women

should not only depend on them. According to Eagly’s Social role theory, in western societies,

men’s greater participation in paid positions of higher power and status and the disproportionate

assignment of roles to women have created stereotypes that associate agency with men and

communion with women. And the last statement men must demonstrate power and strength to

win the adoration of women in ranked 3.475 interpreted as agree. Most of the participants held

that men should show off to win every woman’s heart for they can surely get the adoration of

women. Showing their strength and power is a sign of an ideal man that men should have. But

other participants contradicted this concept. They believed that showing what they’ve got is not

always the basis to win every woman’s heart. In Meranaw culture, courting a Meranaw lady

could be difficult. A suitor should be the most hardworking and patient bachelor in town.

4.3 Presupposed Roles of the Meranaw men

The tables below shows the descriptive statistics of the respondents’ perceived

stereotypes about Meranaw men in terms of their roles in the family, religion, culture and

society.

4.3.1 Role in the Family

 33

Table 4.3.1 Descriptive Statistics of the Respondents’ Perceived Stereotypes about

Meranaw men’s roles in the Family

(5) (4) (3) (2) (1)

Role of Strongl Descriptiv
Weight
Men in Strongly y e
Agree Neutral Agree ed
the Agree Disagre Interpretati
Mean
Family e on
F % F % F % F % F %
Men as 3 77.5 12.5 Strongly
5 4 10%         4.675
the Head 1 % % Agree 
Men as
1 47.5 1 27.5 22.5 2.5 Strongly
the 9 1     4.2
9 % 1 % % % Agree 
Provider
Men as
the 1 1 1
30% 40% 25% 2 5%     3.95   Agree
Breadwin 2 6 0
ner
Legends:
4.20 – 5.00 Strongly Agree, 3.40 – 4.19 Agree, 2.60 – 3.39 Neutral, 1.80 – 2.59
Disagree, 1.0– 1.79 Strongly Disagree

As seen traditionally, Meranaw men are obliged to provide and work for the family to

support financially and to stand as the breadwinner. According to the table above based on the

participants’ perspectives, the first in ranked with a mean of 4.675 which is interpreted as

strongly agree. The participants agreed that Meranaw men should support and work for the needs

of the family for they stand as the head. The second in ranked with a mean of 4.2 which is

interpreted as strongly agree. The participants still see the effort of men being the provider. As

matter of fact, Meranaw women of today are the providers of their family as they choose not to

be dependent to their husbands. In Islam, a man is therefore expected to adequately provide for

wife and children. The last statement in ranked with a mean of 3.95 which is interpreted as agree.
 34

The participants agreed that men are the breadwinners even nowadays some became dependent

on their wives. From the study of John Gumperz called Difference Theory, he said that men are

far different from women. This means the two genders have different roles and obligations in the

family.

4.3.2 Role in the Religion

Table 4.3.2 Descriptive Statistics of the Respondents’ Perceived Stereotypes about

Meranaw men’s roles in their Religion

Role of (5) (4) (3) (2) (1)

Men in Strongl Descriptive
Weighte
Strongly y Interpretati
the Agree Neutral Agree d Mean
Agree Disagre on
Religio e
n F % F % F % F % F %
Men
protect 2 72.5 7.5
8 20% 3 4.65 Strongly
s the 9 % % Agree 
women
Men
avoids
eye 12.5 2 57.5 20 10
5 8 4 3.725 Agree 
contact % 3 % % %
with
women
Men
should 3 97.5
1 2.5% 4.975  Strongly
practic 9 % Agree
e Islam

Legends:
4.20 – 5.00 Strongly Agree, 3.40 – 4.19 Agree, 2.60 – 3.39 Neutral, 1.80 – 2.59
Disagree, 1.0– 1.79 Strongly Disagree

As shown above, the first statement is interpreted as strongly agree with a mean of 4.65.

The participants strongly agreed that Meranaw men are obliged to protect women as it is what
 35

the religion taught them. In chapter 4 verse 34 in the Qur'an, it states that "men are the

protectors and maintainers of women". The second statement is interpreted as agree with a mean

of 3.725. This means they agreed that Meranaw men should avoid eye contact with women

because it can create fitna between the two genders. And the last statement is also interpreted as

strongly agree with a mean of 4.975and this means that Meranaw men are obliged to practice

Islam as their only religion. The participants believed that Meranaw men are committed on the

religion. As a matter of fact, there are some open scholarships given specially to Meranaw men

to study in Islamic universities abroad to practice Islam.

4.3.3 Role in the Culture

Table 4.3.3 Descriptive Statistics of the Respondents’ Perceived Stereotypes about

Meranaw men’s roles in their Culture

Role of Men (5) (4) (3) (2) (1) Descriptive

Weighte
in the Strongl Strongly Interpretati
Agree Neutral Agree d Mean
Culture y Agree Disagree on
F % F % F % F % F %
Men should
have more
1 1 32.5 1 27.5 10
responsibiliti 30% 4 3.825 Agree
2 3 % 1 % %
es than
women

Men should
7.5 1 1 20 7.5
have more 3 25% 40% 8 3 3.05 Neutral
% 0 6 % %
pride

Men should
7.5 1 32.5 20
control 3 6 15% 8 10 25% 2.6   Neutral
% 3 % %
women

Legends:
4.20 – 5.00 Strongly Agree, 3.40 – 4.19 Agree, 2.60 – 3.39 Neutral, 1.80 – 2.59
Disagree, 1.0– 1.79 Strongly Disagree
 36

The table above presents the perspectives of Meranaw women towards Meranaw men in

terms of their roles in culture. The first statement in ranked 3.825 which is interpreted as agree.

This means that the participants believed that Meranaw men should have more responsibilities

than women for they are physically strong and obliged to do so. The second in ranked 3.05

which is interpreted as neutral. The participants believed that having more pride should be

balanced in two genders. They think that women have pride too and not all men are prideful

because this quality can be applied in both genders. And the last statement is also interpreted as

neutral and in ranked with a mean of 2.6. From this statement, the participants believed that

nowadays, men can be also controlled by their wives. As a matter of fact, today’s Meranaw

women are the ones who control their husbands and make decisions. At the present time, men

and women are equal. Men control their wives and so do women. According to John Gumperz in

his study Difference Theory, the male and female genders are often presented as being two

separate cultures. This theory means that men and women have different ways and roles in the

culture, they are separated.

4.3.4 Role in Society

Table 4.3.4 Descriptive Statistics of the Respondents’ Perceived Stereotypes about

Meranaw men’s roles in the Society

(5) (4) (3) (2) (1)

Role of Descriptiv
Strong Weight
Men in e
Strongly ly ed
the Agree Neutral Agree Interpretati
Agree Disagr Mean
Society on
ee
F % F % F % F % F %
Men 3 77.5 8 20% 1 2.5% 4.75 Strongly
should 1 % Agree
treat
 37

women
equally

Men
stand as 2 22.5  7.5
8 20% 50% 9 3 3.825 Agree
the 0 % %
leader

Men can
do
22.5 1 37.5 1 10
whateve 2 5% 9 25% 4 2.875 Neutral
% 5 % 0 %
r they
want

Legends:
4.20 – 5.00 Strongly Agree, 3.40 – 4.19 Agree, 2.60 – 3.39 Neutral, 1.80 – 2.59
Disagree, 1.0– 1.79 Strongly Disagree

The table above shows that participants have felt the presence of Meranaw men in

leading the society. This first statement in ranked 3.825 which is interpreted as agree. Meranaw

women have seen the potential of Meranaw men to stand as an effective leader of the Meranaw

society even nowadays there are also many Meranaw women leaders who lead very well too.

From the study of Milhaya Langco (2014) The Role of Meranaw Traditional Leaders and Local

Political Leaders towards Collaboration in Promotion of Peace in Marawi City, she claimed that

Meranaw men leaders are responsible in terms of conflict resolution and promotion of peace

especially in Marawi City. In the second statement in ranked with a mean of 4.75 which is

interpreted as strongly agree. All the participants strongly agreed that men should treat women

equally. At the present time, Meranaw women still see the respect from Meranaw men in giving

the equal treatment and rights to Meranaw women in the society. And to the last statement given

is interpreted as neutral and in ranked with a mean of 2.875. The participants are being equal to

this statement which means not only men who can do whatever they want even women

nowadays do such things and decide on their own. For them, if men can be independent, then
 38

perhaps women can also be independent and can decide on their own. They can also do whatever

they want as to men.

4.4 The findings to Meranaw Society

In an interview, the participants gave their sincere answers to the given questions about

stereotypes. These stereotypes imply the Meranaw society as a whole in regards to the

misconceptions towards Meranaw men. Meranaw society is involved to these misconceptions

because of our culture, religion and beliefs that are far different from other tribes. These

stereotypes change the insights of other people to Meranaw society and think that our behaviors

and way of living can be a target for stereotyping. Some participants said that Meranaw men

nowadays are lazy, dependent and impolite where in fact, not all men are like these. As a matter

of fact, some still live normally and successfully. They generalize all Meranaw men by these

kinds of misconceptions and also the Meranaw society in general. The participants said that the

characteristics of a real man are hard worker, respectful, polite, brave, and loving. But some hold

that Meranaw men are scary and violent, where in fact this is not all true because in reality,

Meranaw men are kind, generous, polite, courageous and hard worker. These said qualities are

the ideal qualities they look for a man. This kind of misconceptions can change the image of

Meranaw society as a whole and can bring the Meranaw people’s good reputation down and can

make them look scarier and stranger to others. The participants’ reply to the question what are

the possible ways to neglect the stereotypes are be open minded. Be open to other culture and

appreciate how they live. Be considerate. Try to consider other Meranaw men’s unfortunate life

and look for their positive qualities rather than their negatives because they strongly believe that

looking in someone else’s positive sides makes other appreciate and understand them even more

and in this way, stereotypes can be changed and neglected in the society.
 39

CHAPTER 5

This chapter deals with the summary of the study along with its findings. From the

findings is the conclusion and recommendations that are given.

Summary

This study focused on the stereotypical concepts about Meranaw men and to determine

the insights of the Meranaw women and how this will affect the Meranaw Society. In this study,

it gave us the understanding and the answers to the questions of what Meranaw men are now and

why these roles have overtaken by the Meranaw women. The researchers used survey

questionnaires as their means of instrumentation to collect data from the chosen 40 women

participants. These stereotypical concepts about them were the basis and the main point of this

research study. We found out how Meranaw women responded to this and how they will give

their insights about the evolution of the Meranaw men in this time of modernization. The

researchers have attempted to find the presupposed stereotypical conception of the respondents

which are the Meranaw women of four barangays namely, Pindolonan and PoblacionSaguiaran,

PagalamatanBinidayan, and Raya Balindong. Data were obtained from survey questionnaire

completed by 40 participants Meranaw women and are supported by an in-depth discussion of

the data gathered from the conducted selective participant interview.

Findings

From the data gathered, the following are the findings:

1. Our participants are all Meranaw women (100%)

2. Most of the researchers’ respondents were at the age of 19.

3. Most of the reseachers’ respondents were at the age of 19.

 40

4. The first in ranked with a mean of 4.425% in the statement men should not wear dresses

or other clothes typically associated with "girl's clothes” which is interpreted as strongly

agree.

5. The statement men should engage in sports and refrain from more creative pursuits which

obtained a mean of 3.55% interpreted as agree.

6. The third statement men are expected to use violence and aggression to prove their

manliness in ranked 1.825% interpreted as disagree.

7. The fourth statement men who do not have the characteristics of bravery and pride are

understandable target for bullying in ranked 2.975% and interpreted as neutral.

8. Men who spend less time with family are not masculine and poor breadwinners in ranked

2.45% interpreted as disagree.

9. Men who are not aggressive and/or assertive are unmanly and likely gay in ranked

2.025% interpreted as disagree.

10. The seventh statement men are too impersonal and not emotionally apt to take on tasks

"better done by women” in ranked 2.575% interpreted as disagree.

11. Men should always be in control of their emotions, and that talking about one’s feelings

is a sign of weakness in ranked 2.45% interpreted as disagree.

12. The ninth statement refers to real men must be economically powerful and socially

successful in ranked 3.75% interpreted as agree.

13. The statement men must demonstrate power and strength to win the adoration of women

in ranked 3.475% interpreted as agree.

 41

14. The participants who answered the survey questionnaire about their stereotypes of

Meranaw men in terms of family believes that they strongly agree on “Men as the Head”

and ranked as first 4.68%.

15. In terms of Meranaw in their religion, the statement “ Men should practice Islam” ranked

as first 5.0% and interpreted as strongly agree as what the respondents seems to observe

and believe

16. On the the other hand, “Men should have more responsibilities than women” ranked also

as first 3.80% and interpreted as agree on the category Of Meranaw men in the culture.

17. “Men should treat women equally” which interpreted as strongly agree 5.0% based on the

data analysis on the category of Meranaw men in Society”.

18. This implies that the role of men in family, religion, culture and society is important in

the Meranaw Society.

19. Stereotypes grow out of social interaction and one’s past experience.

20. Stereotypes influence and color many of our daily and day to day activities, perceptions

and behavior at large.

Conclusion

In conclusion with the gathered data of the study are stated below:

Based on the findings, the participants’ gave their insights about Meranaw men’s

different roles in the family, religion, culture, and society. Most of their answers were interpreted

as strongly agree. This means that even at the present time, men are still considered as the leader

of the society and born achiever even some are unfortunate in life.

This implies that in spite of how they are being depicted in different roles by others,

Meranaw men is still seen as the leader of the society and still appreciated to their hard works
 42

even some don’t agree and were saying that today’s Meranaw men are lazy, impolite, rude

immature, and other some misconceptions, Meranaw men is still defined as courageous, brave,

and hard worker.

A stereotype is a widely held but fixed image of particular type of person or thing that

allows the brain to make a snap judgment based on how people live and act in life, but these

kinds of misconceptions could be possibly changes especially when people see the good things in

someone. This is very critical thought that people have on their minds by judging other right

away and this could be give a harmful effect to others without realizing it. It should not tolerate

these misconceptions and must be open minded and learn to appreciate Meranaw men even we

see them being unfortunate in life because at the end of the day, they are part of the society and

they are our brothers, sons, and most importantly our fathers who wanted the best for us.

Recommendation

In the light of the findings of the study, the following are the recommendation suggested

for students, professionals and for everyone:

1. The researchers would like to recommend our study to give more knowledge to future

researchers and students about stereotypes and how to possibly change the

misconceptions.

2. In this study, the researchers would like other people/tribes to appreciate our Meranaw

culture and to be more open about how unique our culture is.

3. This study would serve as a recommendation to other people with different ethnicity as

well as to Meranaws in hopes to break the common misconception to Meranaw men.

4. This study would like to enlighten other people in regards to the changes between the

traditional Meranaw men and modern men.

 43

5. In this study, the researchers would also like to break boundaries set to discriminate

Meranaw men.

6. This study would empower Meranaw men through classifying characteristics seen only

through Meranaw men.