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Old 6th February 2005, 12:26 AM   #15
Federico
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Location: Minneapolis, MN, USA
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In the case of Makassar and Ternate, while one could argue why the kris eventually falls to dis-use in relation to European colonialism, at the time of Maguindanao assedency under Kudarat, they still have a largely autonomous range. If the kris diffused under Kudarat allied groups, they would have still been independent enough to adopt it during the time. However, as evidenced in the Wilhelm keris, discussed in previous kris evolution threads, if we assume the keris to have the older date of 1650s which would be in the Kudarat period, it is definitely still a keris and not an archaic kris. So what archaic kris do we have from this period in allied areas, to support the Maguindanao diffusion theory in the Kudarat period? It comes back to the circular argument of provenance, and beyond provenance context. As you know, colonies of Iranun and Balangingi were wide spread far beyond the old Sultanates rings of hegemony, and ethnic memory has been diffused in larger populations in as short as 50-100 years. Then, do we even have a archaic example that can be dated to the Kudarat period of the 17th century. The most famous depiction of Kudarat is him with a Kampilan, which would have and has been a campaign sword of war. The diffusion of the archaic kris is dependent on an early origin of the kris, but is it possible at this early date the kris could still be a keris? Again, back to provenance. Anyways, if we adopt Majul's notion of the Islamization of Mindanao, we adopt a viewpoint of varying waves of Islamic proselization (Sp?), in which ever greater waves of Islamic culture begins to be brought in at differing points, culminating in the formation of Sultanates. Is it possible then, that the Islamic trends in the Darangen could A. be later insertions (legends change over time, perhaps such a nationalist epic would have had inserted Islamic themes to satisfy later audiences Islamic Identity). B. have been written at a point in which early Islamic themes had been introduced, but still prior to the full introduction of Malay culture. Finally is cultural diffusion dependent on State sponsorship, such as official Maguindanao ascendency? There are many examples that would suggest no (eg. Western cultural diffusion into the former Communist block), so would later loose raiding during the 18th century be a potential point of diffusion amongst groups, that while not officially state allied, out of practicality come into contact? Anyways, I still feel the answer lies in a survey of provenanced collections added to our theoretical history/cultural debate. Without one or the other, it is lacking, but with both I think we can find answers. Now, who wants to sponsor this survey
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