MARGINAL NOTES ON MORO HISTORY

(Commentaries on Muslim history)

Roque Yusuf Santos Morales,PhD (hons) Copyright 2013

Table of Contents :
Contents 1. Introduction 2. A brief narrative of the Sulu sultanate 3.Looking at an old historical issue : Sabah and its Angles 4.Reflecting on the Iranun Tarsilas 5. Lost Moro Heroes, Gems of the Malay race 6. Where are the missing Moros? Looking into the tributaries and relatives of the Sultans of Sulu pre-Spanish Circa 7. Marginal Notes of Moro History in Passing 8. Signs of the times : are traditional leaders on their way out? 9. Culture as a mechanism of transmission of knowledge 10. 11. 12. Rizal from a Moro Lens Epilogue Bibliography for additional readings 78 74 39 69 20 25 33 Page 3 4 14

Introduction: History has always been written in the eyes of the victors, and this has resulted in the eventual silent omission of narratives from other eyes pushing them to the margins. Historians on the other hand, would use concepts and ideas which are actually coming from western perspectives and would tend to forget that narratives from genealogical sources also form an important aspect of history. These mini-essays are the author's expression of marginal opinions from the the periphery
Roque Yusuf Morales 26 March 2013
4

A brief narrative of the Sulu sultanate

The Sulu Sultanate Darul Islam was formally established whose as a are Muslim state to by the off Rajah old the Baguinda approximately in 1405 in Jolo, Sulu, rulers related of Madjapahit kingdom Butuan

mainland in Mindanao that rose to prominence in Mindanao at beginning of the 11th century and lasted up to end of 14th century that fell due to depletion of their commerce and trade. The Kingdom of of Sulu Butuan who is related to the this

Padukas

established

Sultanate which later became known as The

1the author wishes this to be a brief rejoinder to some questions posed regarding the sultanate of Sulu. the note is not definitive in nature but seeks to give a simple understanding of how Tausugs who support the sultanate view it as an institution. 5

Unconquered

Kingdom

of

original

Filipinos,

because they never surrendered to the brutal genocidal Spanish conquest for over 377 years (1521 to 1898) of Muslim Philippines by the King of Spain and the Inquisition, that killed most Muslim men, women and children in their murderous only when in conquest a tiny for reality, till the Muslims of of today years occupied portion Mindanao,

hundreds

before the Spaniards arrived in the Philippines the Muslims established communities in Luzon, Visayas and Mindanao. Among Seludong, those communities kingdom, were and Kota the

Macabebe

Kumintanes kingdom of Batangas, all ruled by relatives of the sultans of Brunei and Sulu.

There has been questions of who migrated to where, and whatever versions are, it is but obvious that as a maritime power in Southeast Asia, the sultanate stretched to where it may not have territorial jurisdiction but its diplomatic, political and economic influence is felt, among them was its influence in China, Moluccas and other places. In 1457 the 3 principalities of Sulu became a sovereign Middle Hashim daughter. For approximately five centuries (from 1405 to 1898) the Kingdom of Sulu was a sovereign kingdom nation state the envy of the world,
7

Sultanate after the

(Islamic arrival Rajah of

Kingdom) Shariful

patterned after the Islamic sultanates in the East who married Baguindas

with a very strong economy, peace and order secured under the reign of the Sultan, with strong and powerful army, navy and marines without equal in the fields of battle. Under Amir Iranun his command
2

were were

the

Balanguingui called the their to by

Admirals

(Rajah Laut or who Royal Navies

alternatively equals manned sa

Bahar ) cousins

Maguindanao

(called

Datu

Kaluudan),

which conducted routine raids and travelled to almost all parts of Nusantara (Southeast Asia) ally. Its naval and maritime trading fleet was and even as far as China which considered Sulu to be a trading partner and

2 The terms Rajah Laut, Amir Bahar is known as Admiral of the sea/Navy, 8 Datu Sa Kaluudan means Lord of the seas.

notable enough to be considered a regional power and of proof of this as was as the its strong being presence Chinese well

mentioned in the chinese historical accounts. Corollary to this, in 1658, when the Sultan of Brunei was experiencing civil unrest asked his Royal cousin the Sulu Sultan in 1658 to help quell massive revolt in Brunei in exchange for gifts eternal to the Sulu Crown of SABAH of which the Sultan of Sulu accepted that made these through dominions this the properties This Balanguinguih of the was Sulu won Iranun sultanate day. battle and

warriors who were naval forces of Sulu and Maguindanao respectively. On the other hand Palawan is a minor

province of the sultanate where traditionally

9

other to

datus establish their stay, specifically safety is 163 of sea away routes from of the miles Spratlys,

ensure

sultanate

while China is 800 miles away. Considering that our prahus and other ships prowed southeast asia, these are dominions of the Sultanate of Sulu. It is both ironic for Malaysia to insist its claims on Spratlys as Malaysian occupation of Sabah is questionable because Malaysia since it continues to pay for rent of Sabah since 1963 when Great Britain gave Malaysia its independence. The Sultanate of Sulu Darul Islam has existed as a sovereign state for centuries recognized by other nations signing treaties with foreign
10

powers

like

China,

UK,

Spain,

Portugal,

Holland, France, Malayan sultanates, Sultanate of Brunei, Indonesian principalities, USA (two treaties), Asia and diplomatic plus had relations other kingdoms these in Southeast of and unbroken with exchanges nations

kingdoms for centuries. So we can from its not say the that guests It to the as and had the Tausugs well as also scholars might knew gained who and fought

effective wisdom and did frequented

governance shores. surrender

power of Spain (the superpower at the time) for over 377 years without surrender though other 1898. parts of the Philippines surrendered and were controlled by Spain from 1521 to

11

Among the notable features of governance was the presence of the Ruma Bechara (Royal council), were the Qadis of a (judges), the Panditas type of (Imams) and the Panglima (governors) which part participatory governance. The sultanate of Sulu Darul Islam has defied US occupation in 1898 for many years proof of which they had to introduce measures to subjugate effort to
3

the

Tausugs many

and of

entail its

great

massacre

greatest

warriors.

Thousands Muslim Tausug of men, women and children were massacred by the US Army

3 Family narratives mention that the

Americans adopted the cruel

policy of burying pigs together with Sabil (juramentados) which eventually dissuaded many Tausugs from engaging in this practice. 12

troops of Gen. Leonard Wood in 1906 in Bud Dajo, and under Brig. Gen. John J. Pershing in Bud Bagsak in 1911 , wherein many new army inventions and weapons were used against the Tausugs in a genocidal and brutal exercises as policy of the US Government, against an inferior group of people with their American superior guns and cannons that were pitted against the kris , spears and sheer courage of the Tausug warriors.

On July 4, 1946, the USA added and annexed the Sultanate of or Sulu Darul Islam to the of without newly the referendum created plebiscite

independent

Republic

Philippines and from then it was considered part and parcel of the Philippines as from 1946
13

to

this

day

being

attached

as

several

provinces (Basilan, Sulu , Tawi-tawi) under ARMM, the while British) Palawan now and Spratleys under under Region 4-b and Sabah (which was leased to Malaysian administration. The Sultanate then became historically the site of many insurrections leaders of and many of the historical the Mindanao struggle

came from Sulu, Basilan and Tawi tawi. It had a public reassertion of independence last 2011 in Sulu which was attended by many Tausugs and other personalities.

14

Looking at an old historical issue : Sabah and its angles. Anyone commenting on this issue will normally end up being identified with the following categories : Sultanates and their supporters Nationalists and Historians Skeptics Beneficiaries of the peace dividend Indeed there are angles from where to look at the Sabah claim.

15

From a historical viewpoint it can be said that it is a junction point wherein different historical claims can be made. Some would say that indeed it is something that belonged to the sultanate, which is a political entity and that in relation to this this is an extension of the Sulu Sultanate. Talking about Sabah can never be complete without talking about one of the oldest institutions in southeast Asia, the sultanate of Sulu (in its many versions as described by claimants). As to whether it deserves to be independent and the ancillary elaborations.

One
16

cannot

but

help

look

at

the

various

documentary

and

legal

evidences

supporting

both the claim that sabah belongs to the Sulu Sultanate, of as a personal property of the Sultan, or the evidence that Sulu is in a state of occupation. This discourse would evidently lead towards the path of decolonization, but this another long road consider that many claim the right to be sultans while others are obviously deluded that they are rightful claimants. There is another discourse in which we talk of nation states that evolve and take over claims of earlier states, some historians would argue that the Philippines inherited the right to claim Sabah since it is a property of one of its citizens, the sultan of Sulu. This
17

has

been

hotly

debated

discourse

especially since some of the claimants would actively say they are Filipino citizens, to the dismay of the Tausugs and Sama peoples, who have been traditional defenders of the Sulu Sultanate. Skeptics would say that the era of royalties and royal states has been a thing of the past and its more of a reality that when states evolve lands. Beneficiaries of the peace dividend look at the Sabah issue as something that should be shelved off and left, and perhaps this may be the case of the MILF who signed a peace deal with the government through Malaysia.
4 Moro Islamic Liberation Front (MILF), 18
4

or

cease of

to

exist,

so

does

the over

property

rights

individuals/entities

A relative who was privy to the negotiations prior to the conclusion of the FPA of the MNLF mnlf
5

and the GRP, recalls a scenario when were in Lantaka hotel meeting with

Misuari, and several other top leaders of the Norberto Gonzalez, and the conversation was actually centered on Sabah. and accordingly Bert Gonzales was asking about Sabah ,Tham Manjoorsa remarked Huwag na muna yang Sabah sir, saka na lang. Details may not be that clear as to what was the deal as to why malaysia assisted the government to resolve the conflict with the MILF, but regarding the recent events, we are a major disadvantage. With an impeding bloodbath with parties both
5 Moro National Liberation Front 19

unwilling remember

to

budge of have two

an

inch, scenes

it

makes where

me two

protagonists soundbites :

mentioned

very

relevant

Who has claim? None has claim. All has claim what is Jerusalem to you? nothing,everything.
6

Conversation between Balian, defender and marshall of Jerusalem ans Salahuddin (Kingdom of Heaven,movie)

20

Reflecting on the Iranun Tarsilas. Tarsilas serve many purposes. First it serves as a royal civil registry, second it serves as a royal document for succession issues,third it be serves used as for a document that establishes them seniority and relations among clans which may many purposes among conflict burials. It to the is as recited Ameerul who in Khutbas (the as ones that to Holy resolution, marriage, aqeeqah,

narrate the traditional sultans, also referred Mumineen) descended salutations the Rulers from

Prophet (salawatullahi alayhi). The tarsilas establish a sense of relationship

21

to people, families and clans which in a way establishes connections. What is unique to the tarsilas is that in ways certain name Shajarahs for (family trees is another tarsilas) establish traditional

boundaries of where clans and families live. Being a personal result of intermarriages and historical tragedies, it was a personal journey to me to listen to an alternative narrative which have parallel narations among the Balanguinguihs and Chavacanos who tell of an ancient people they have a traditional link the legendary Ilanuns.

Remembering a Castillano Abuela, Lola Carda

22

narrating of the Ilanuns who came in in the old days to settle and intermarry among the Bangingi and Chavacano settlers of Basilan, it gave me great interest to personally facilitate this activity. What was clear to my attention was that the Tarsilas lineage was or not tree) the usual is Shajarah carried (family by the that

Seyyeds or Alawi Shariffs, in the sense that it may possess the nescessary elements of a Seyyedi Shajarah (transmission of lineages and geneaologies) institutional of their but memories as a it also that family carries the in the Kadatuan Mindanao, of their wars,

(seyyeds/nobilities) carried during the course journey are births, among them the locations

relations,

marriages,

deaths,

battles and realms.

23

These

are

elements narrative

that that

are is

parts

of in is

an the

indigenous common

present peoples

traditions of the Indigenous peoples. what is among indigenous their narrative of the Primal Man being part of the creationist narrative of all peoples in the world, varying in degree among the different Indigenous peoples of Mindanao. As such, such a research is an Applied Islamic Studies discipline as it involves both elements of classical Islamic Studies as well as modern elements of social science research. The evaluation of such a research would have many ramnifications, of among them is the establishment lines where traditions,

narratives and actual facts exist and define

24

junction

points

where

other

corollary

researches can be done. This is a awakening as well of traditional

historians to come out in the open and share their tarsilas to fully protect them, for wars, conflicts and circulation of questionable tarsilas are all threats to the integrity of these authentically transmitted and narrated tarsilas.

25

Lost Moro Heroes, Gems of the Malay race

7

Symbolism is an essential part of any culture and people. it allows people to find inspiration and strength as well as the mental images that become sources of heroes for the people. There has always been issues as the Filipino people has been a scarred, people scarred by the repeated incursions of foreign invaders and colonizers, through as well as the and repeated cultural erasures both physical

genocide inflicted by the occupying forces.

7this article is written as a reflection of the researches we are currently doing in documenting the Lost Moros who were decimated by physical and cultural genocide imposed the the Spanish colonial authorities 26

A quick question to any schoolboy in these islands as to who the oldest here that they can remember, they will always mention Lapu lapu, and a quick glance some will reply Jose Rizal, persons or will the only reverse. result to Asking the further schoolboy questions regarding the identity of the two scratching his scalp as he barely knows much about these symbols. Cultural a genocide which the is has is been both the method of and the

erasing and defacing the racial memories of people, of It scarring of enslaving. This has been described to be the cause people. colonial a result mentality of this cultural

genocide that we are unable to remember as a people our collective memory and history. Part
27

of

this

amnesia

is

the

loss

of

recognition and records of our pre-hispanic heroes resulting to a misrepresentation of their identities. Part of this amnesia is the question whether if we call our people the rang Mahardika or what is known as the Mahalika Race, this however speaks of an identity which relates to our connection to the Madhjapahit and Sri Vishaya empires, this identity however has been passed over when the Malay chiefs and their relatives embraced Islam as is evidenced by the intermarriages and the relatedness of the ruling clans all over the archipelago. This has been seen in the different surveys and census conducted by the Spanish colonial authorities prior to the eventual conquest of the Lu Siong and the Vishaya areas.

28

The

first

clash

being was

the

clash

between

Magallanes and Lapu Lapu, A cousin of the Sultan of that was Sulu, this having the the first instance religion as their where the Spanish Armada had met a group same enemies in Qurtuba and Andalus (postscript to this, the Spanish fleet left in full view of the Spanish forces anahiliting of the the last Amawi remaining Kingdoms). This clash was disastrous as this left with the death of their expedition leader leading to the eventual decimation of this expedition except for a small group of survivors. Part of this history is the Macabebe Kingdom, which runs from the original Bulakan (Bu Lakan) to the present Pampanga area, the
29

Muslim

forces

Balayan Kingdom which comprised of the areas of Cavite, Batanggas, Bicol Quezon , the Mayit Kingdom which was Mindoro. The Macabebe kingdom fell during the battle of Bangkusay, where the dreaded Macabebe warriors, whose leader Tarik Soliman was related to the Sultans of Brunei and Sulu, his areas was reoccupied by some of the Balayan Taga-ilogs as a result of resettlement policies of the Spanish colonial authorities. The Rajah Kingdom Sulayman of Kota Seludong, the off the of

mouth of Manila Bay, a settlement ruled by related to Sultans Brunei and Sulu, also fell during this period, thanks to the connivance of Rajah Lakandula who viewed from this the as an opportunity and to gain the power
30

Solimans

upstage

other kingdoms. The Balayan kingdom consequently fell after the fall of the Macabebe kingdom, as they have lost their allies to the Spaniards and was now facing the combined might of both the Vishayan natives and the Spanish armada. The defeat of these two kingdoms allowed the Spanish armada to consolidate its forces with the surrendered troops of the Macabebe and Balayan or Moros, die eventual which had undergone policy, of a convert and the assimilation not the

withstanding the brutal death of the chiefs enslavement descendants of their children.

This policy had become the trend, employed

31

harshly to the relatives of the Sultans (being Muslims), whether this was in Lu Siong, Vishaya or other areas of Min-dolang where the Spanish Garrisons managed to maintain a foothold. This resulted to the destruction of cultural records, relics and landmarks that showed our Muslim heritage, something that we are still in the process of reconstructing, as opposition to recognition them more Malay is of the was this heritage has taken which of the many forms. Among puts the Maharlika on not that culture, emphasis that culture the pre-islamic

civilization

respresentative represents

evolution of the Malay people as well as the Philippine islands.

32

The known from

different as both

oral

traditions stated of

or

what that

is the

tarsilas the

clearly

indicate

preceeding

statements

herein

comes

Sultanates

maguindanao,

Sulu and even as far as the Sultanate of Brunei who are tied by ties of kinship coming from the same lineage of Seyyeds (descendants of the prophet Muhammad ). As we continue to recover and uncover from records these lost gems of the Malay race, the Lost Moro under heroes, the who have of been subsumed pages surveys,

reports and records of colonial authorities, in the hope of rediscovering parts of our past.

33

Where are the missing Moros? Looking into the tributaries and relatives of the Sultans of Sulu pre-Spanish Circa Prior to the arrival of the Spaniards in the archipelago, there was no single unified form of governance, there was however parallel systems of governance and these were based on bloodlines and tribal loyalties. Although currently we have 13 ethnolinguistic groups that has the Moro appellation, we fail to recognize the fact that before the arrival of the Spaniards, due to the seafaring nature of the Suluks (the name Tausugs are known to other groups)and the Balanguinguih allies, settlements beyond the Sulu archipelago and beyond the Visayas areas were established
34

with tributaries reaching as far as the Arayat area. Although Historically we still have to unearth many other documents European in the Spanish, Dutch and their archives regarding

intrusions and dealing with the natives of the archipelago, we may have to do with the local tarsilas, family histories and "misrepresented histories" of historians, not to mention the few progressive historians and academics who have attempted legacy to of piece the together "Philippines" the or historical

"lahing Ma-yi". Among those that we may consider to be the Missing Moros are the descendants of Datu Dimaandal and Datu Puti in the Taal area that we can call "Taal Moros" as the term
35

coined Datu

by

Dr.

Martinez, from

descendant classes

of in

Dimaandal

Batangas,

Pihilippine History mentions that Datu Puti and nine other datus left Borneo to avoid the cruel Brunei. Most Sultans Sultans researches of of later will show to Asia that the the other through rule of a relative, the Sultan of

Brunei,

related

Southest

intermarriages, is descended from the Hassani (shariff) bloodline of the prophet Muhammad (SAW).(Jumaani,2000) The taga-ilogs (Tagalogs) among them are Rajah Sulu. matanda, Rajah Bangkusay and Rajah Sulayman, who were cousins of the Sultan of

36

Notable Sultanate alimuddin Spaniards

to of

mention Sulu to

here was

that originally the

when to

the seek

usurped,

Sultan

went

manila finding

help among his kin but later approached the upon Tagalog Tributaries decimated by Spanish Power. The Arayat has due Rajahship, by to local the been though tarsials fact that not except in they fully in hace Spanish

documented passing, archives

mentioned

decimated these Rulers and have taken over their fighters to eventually christianize and send them south as part of their forces to fight Southern Moros. This has also been the case with the Taal Moros.

37

Archeological traces of

finds their

has

been .

hard This

to can

find be

since there was an active effort to remove presence however seen in the practices and cutlure of the tagalogs (Martinez, 2011) The Visayas that to area is another point the part out Sulu of to and Moro have the

History

tarsilas both

tributaries

Maguindanao Sultanates. Samar and Leyte for instance were formal

vassals of the Sulu sultanate, proof of which, an island of the coast of Samar and Leyte speak a dialect that is closely and directly related "Ambak", traditional
38

to the

the

Sama

language, of Kaulungan

called the and

island

closely

ressembles

surroundings

Balanguinguih islands, traditional home to the navigators of the sulu sultanatethe Balanguinguihs. The legendary Kaggi Pulaku (Lapu Lapu) who led the Pintados and defeated the first Spanish expeditionary force in the Philippines, is said to be a relative of Sultan Dipatuan Kudarat. The Surigaonons and Butuanons who speak a dialect that is recognizably Tausug also is mentioned in the Balanguinguih and Tausug tarsilas.
In and the quest the to fully understand "Where Filipino are the

culture, perhaps we may need to face the fact answer question, Missing Historical Moros"?

39

Marginal Notes of Moro History in Passing: The the Muslims They in the then some Philippine 500 years

archipelago were once a dominant group in country. have experience of cultural and political history, so far the longest political experience compared to other groups in the whole Philippines. Their culture is a blend of Islam and adat. Adat is the sum of both pre-Islamic

culture and the philosophical interpretation of the Muslims on the teachings of Islam. It is itself the lasting contribution of the Philippine Muslims to the country's rain forest are found in Mindanao.

40

While corn, fruits.

its

agricultural crops crops, vegetables, products

include cassava like

rice, and

root

Marine

seaweed

production, fish as well as gas and oil are dominant in the Sulu sea. Fifty nine percent of tuna and sardines are largely taken from the Sulu sea. Mainland deposits. Mindanao Zamboanga has del substantial Sur has mineral gold,

silver, lead, zinc deposit; Davao oriental has chromite reserves; marble deposits for Davao del Norte and oil deposit in South Cotabato. These huge resources of the southern islands have made Mindanao the land of promise.

41

However,

the

main

concentration

of

the

Philippine Muslim population is confined largely to the western side of Mindanao down to the Sulu Archipelago. In mainland only While Mindanao, in Lanao the rest the and of Muslims the are Muslim North

dominant provinces. such as

Maguindanao

populations are scattered in nearby provinces Zamboanga Sultan Qudarat, peninsula, South Cotabato, island. In the Sulu Archipelago, the Muslims are all dominant in three island provinces of Basilan, Sulu and Tawi-Tawi. Cotabato,

Davao Oriental, Davao del Sur and Sarangani

42

This does not however discredit the presence of smaller communities belonging to the smaller Muslim ethic groups in other parts of Mindanao and in extension, their relations in Visayas and Luzon. The Muslim Etnic Groups Ethnicity necessarily may also be to another todays term context for of

cultural grouping of nations though may not conform nation-state but of a cultural grouping that has a perceieved identity as a people. An ethnic community may be defined as tribal group which has its own language, hold in common a set of tradition different from others whom they are in contact.
43

It has its own territory from which its ethnic identity uniting linked is derived, for and group thus becomes a factor by both cohesion. and The

Muslim ethnic groups in Mindanao and Sulu are ideological geographical factors. The Muslims in the south are also culturally linked to Muslim countries in Southeast Asia such as Indonesia, Malaysia, Brunei and the Patani of southern Thailand. They are composed of eleven ethnic groups. Each group has its own language but only a few controls a political unit like a province or municipalities.

44

Some groups speak one mother language with three variations like the Maranao, Iranun and from that Iranun dialects. The Sama people have one language with many variation such as the dialect of the Jama Mapun, and the Bangingi. The Maranao. Literally, Maranao means people of the lake. Their homeland is called Lanao this which means lake. Their oldest still settlement started around here, and up to day, highly populated communities dot the lake.
45

Maguindanaon. both the tarsilas, later primal

Culturally language was splintered

it

is

evident genetics of to the the

and that of

language

which

development of the Maguindanon and M'rnao

Their language is similar to Maguindanaon and Iranun. One shall be confused as to which of them the owns the mother tongue At since any the , Maranao and Iranun can understand 60% of Maguindanaon language. rate these groups live in proximity. Continuous contact allows them to develop or share a common practice including language. The Maranao are concentrated in Lanao area. During of and the have the colonial period, sultanate. in they Like fought other of against the Spaniards, usually under the flag Maguindanao offered Muslim ethnic tribes, the Maranao are brave sacrifice defense their homeland and Islam.

46

Throughout

the

colonial

period,

Lanao

was

one provincial tributaries of the Maguindanao sultanate. Seeing the importance of Lanao, the American colonial government to in Manila to encouraged Mindanao. Most settlers targeted Lanao as their final destination. After about 50 years, the Filipino settlers became established in the area north of Lanao. This eventually led to the division of Lanao into Del Norte and Del Sur beginning 1960s. Lanao is a land rich in literature. Darangan is an example of this. The existence of Darangan attests to the point that it was a virtual melting pot of different
47

landless

Filipinos

migrate

cultural

groups

that

sook

to

control

the

Ranao or the big lake that was one of the primal sources of water.. The Iranuns occupy the most strategic place in Mindanao owing to their access to Iligan bay in the north and Illana bay in the south. The Iranuns are what Warren calls the Viking brethren of the Balanguinguih, historically it is improbable to relate that the primal people would come from the mountain downwards as the Maranao peoples assert, but it has been always from the sea, and tasked with ensuring that navigation and trade routes remain safe, the Iranun has virtually ushered every foreign settler prior to the Spanish era to settle in Mindanao, from Chinese, to Arab, to Johore Royalty, the Iranuns are a small community
48

that brought many cultural influences as well as carried the famous Shariff Kabungsuan and other Missionaries to Mindanao shores (after being handed to them by their Balanguinguih brethren). The Maguindanon or what is known as the Tau sa Maguindanao are the dwellers they have sultanate and of the later of later marshlands and rivers of the mighty Liguasan marsh-river established systems, the Major

Maguindanao which was ruled over initiatlly by Iranun-Maguindanao half-breeds being ruled over by Datos and sultans. They eventually of created theRajah (which Buayan the

Sultanate and other minor sultanates like the Sultanate Kabuntalan were offspring of Rajah Buayan and Maguindanao)
49

and the Bugasan sultanate of the Iranuns. The Sama people who inhabited Tawi-Tawi are called by their place of residence. Thus, there is the Sama Balimbing, Sama Simunul or Sama Sibutu. These groups claim to be the origin of all Sama sub-groups scattered throughout the Sulu Archipelago. They inhabited most major islands of Tawi-Tawi. While in the mainland the Sama concentration is confined to Balimbing to other and Sama Sapa-Sapa. sub-group. These people have a high level of literacy rate compared Almost every Sama barangay in the mainland has a public school.

50

Higher such

institutional as the

learning

is

also

available and the College

MSU-Tawi-Tawi Agricultural

Tawi-Tawi

Regional

(TRAC). Most top government positions are held by Sama. Like the Tausugs, the Sama are exposed to almost common all to fields find of them discipline in and it is national agencies

occupying key positions. The Sama Bangingi are also considered major group within the Sama tribe. Their dialect is just a variation of the being Sama language. from Geographical distance separated

other Sama groups by seas has caused the variation of their dialect from their mother tongue. But, generally all Sama people understand each other.
51

The to

Bangingi the

have

well-developed each

social

organization comparable to the Tausugs. Back sultanate period Bangingi community had its own panglima and maharajah as the highest and influential people in their society. The tip of Zamboanga peninsula, Pilas and Tungkil island were once dominated and ruled by the Bangingi Kuta at leaders. They had four the strong Zamboanga before

Spaniards occupied it. The latter took several weeks before they were able to dislodge the Bangingi from their strongholds. The Bangingi were good sailors. They were the first bay group and in this country the to reach ocean. Bengal
52

explore

Indian

They discovered the connection of Sulu sea , the straits of Malacca and the Indian ocean. Most of the sultanate expeditions to Visayas and Luzon were commanded by the Bangingi warriors. The Bangingi to unlike the the Badjao society are highly its

exposed

Filipino

and

institution. Majority of them has studied in the Filipino school, and managed to occupy key positions like that in school, are the political government. parties and Unfortunately, they failed to build their own institutions businesses capable of effecting

social changes in the society. There Bangingi progress.

53

are

only

individual far from

initiatives. collective

The social

remain

Jama is

Mapun of

are the

another Sama

Sama

sub-group. The term

They call their dialect as pullun mapun which part language. mapun stands for west. They call themselves as Jama Mapun because they are situated at the distant west largely the also of at Sulu. the They are concentrated located They at Turtle to island, Sabah. Palawan. have a the

Cagayan de Tawi-Tawi an island municipality border found adjacent in are southern they top of

Like the Bangingi, the Jama Mapun adopted permanent clear-cut panglima leader. Jama strategic is settlement, social recognized the Sulu to to used hence as be the organization where

community period, military It a

During Mapun

sultanate

importance

sultanate.

used to be the sultanates Point and Espanola.

54

In these municipalities the Muslims are likely dominant and hold political power. Isolated Muslim communities are also found in Narra, Roxas, Taytay and Aborlan. Since the collapse of the Sulu sultanate,

contact between the Palawani and the Tausugs was almost lost. They have been isolated to each other as there is no direct trade or cultural link between the two people. The Molbog. The Molbog are mainly confined in the Balabac islands located at the southern tip of Palawan. They received Islamic influence and later Muslim

embraced missionaries.

Islam

from

Brunei

55

The propagation of Islam was active during the rose At 15th century the when Muslim side principalities the Malay was Sulu Islam from this eastern the far of

peninsula and Borneo. period, is not also Brunei sultanate The expanding its influence to the Philippines and Palawan sultanate from to Brunei. helped strengthen

among the Molbog. Historical Gap Historical more detached generation its own gap is a the no period the old longer different between new ones. two or new the their

events

keeping

generation The

from can

determine from

culture of the past, and eventually may chart course predecessors.

56

This is the case with the two periods of the Bangsamoro history: the sultanate era, the US colonial period up to the present. The US era in the Philippines brought historical gap distancing present. The rule. culture 50 of in the 50 people time underwent under US the people the sultanate era from the

transformation

years

years

thereafter,

developed a new culture which is no longer the same orientation as what was then. The conventional approach to this problem of historical gap is the reliance of the historians on the study of artifacts, the root of civilization, and the life of the leaders in order to move their mind centuries back.
57

Islam in the Philippines The rise as of Asia the Islamic in 200 the political early institutions 15th of when century the in is

Southeast viewed after

culmination years

Islamization Arabs

about

introduced Islam direct to the masses. This political development was a turning point in the history of the people because it revealed two important things: the formation of the Muslim nationalism and the birth of the first Muslim society in this country. Islam for this matter changed the political course of Mindanao and Sulu from the feudalistic as well as from colonialistic. The survival of Islam as ideological force in the south is an indication that their political course remained
58

in the Islamic orbit.

Sulu was the first Muslim community in the south to establish a centralized government, the Sultanate of Sulu in 1450. The introduction of this sultanate implies that the indigenous institution became Islamized. This sultanate was a superstructure imposed without destroying the old foundation. This was one of the reasons that made the Sulu Sultanate His strong. father to Hashim was the an Abubakar Arab was from salsila, the founder and the first sultan of the Sulu sultanate. Johore. Hadramaut; his mother was a princess from According Tausug Abubakar belongs to a sharif lineage, which is one of the descendants of Nabi Muhammad (S,.A.W.).

59

The term sharif is a title of nobility. When Abubakar name rose as to power, he assumed five titles affixed to his name, thus his official runs follows: Paduka, Mawlana, Mahasari, Sharif Sultan Hashim Abubakar. The 18th whole Sulu sultanate its is multi-ethnic. At the the Sulu,

height of its power in the early part of the century, territory encompassed Basilan, Zamboanga peninsula,

Tawi-Tawi, Palawan and Sabah. On the same period, the sultanate began to intensify its foreign relations with neighboring Muslim Manila, China.
60

principalities Cebu Buayan

in and

Brunei, Spanish Batavia

Makassar, era), including

(before

Maguindanao,

This foreign relations of the Sulu sultanate involved trade, mutual friendship and military alliance. The sultanate had in fact dispatched ambassadors to different places and also received ambassadors from other countries. Dr. Majul describes the history of the Sulu sultanate as had been one of war. Since 1578 up to the 1927, the Sulu sultanate was at the forefront of the struggle for freedom and national liberation. It was able the to survive and two the the as major US Sulu colonial

waves: of the

Spanish

colonialism. sultanate

Despite its political decline in the beginning 19th century, her status maintained independent

sultanate from 1450 to 1936.

61

The

spread

of

Islam

to

Mindanao

between

1450 and 1500 was part of the political goal of the Sulu sultanate. A Maranao oral report revealed that the first Tausug before preachers the reached of the the Malay Lanao lake arrival possibly foreign Muslim

missionaries,

preachers.

This report is sufficient to establish the fact the Muslim settlements had gradually thrived in the Illana bay up to the lake area and the Pulangi valley. People from these areas were already used to come to Jolo for trade as well as for Islamic learning. It is for this account that Sulu became known in history as the center of Islamic learning in this country.
62

The full Islamization of the west coast of Mindanao was accelerated with the arrival of Muhammad Sharif Kabungsuwan. Like Abubakar, the first sultan of Sulu, Sharif Kabungsuwan is also an Arab and a descendant of Nabi Muhammad (S.A.W.). His Malay sounding and name his attests his arrived

forefathers had settled long time in Johore. Kabungsuwan followers Malabang in 1515. He was accompanied by large group of Sama people who according to Dr. Kurais, passed a by Sama scholar and Kabungsuwan picked up had some Tawi-Tawi

Sama people to accompany him in his journey to Mindanao.

63

This means that the coming of Kabungsuwan to Mindanao was not accidental. It was the Sama Balanguinguih people who guided him to Mindanao. During this period, inter-island contact was already Iranun in had place. already Both the Sama the and many the sea explored

routes in the Sulu archipelago. It was not long after his arrival that Sharif Kabungsuwan established the Sultanate of Maguindanao, possibly in 1516. The rise of this sultanate is almost similar to that of Sulu, should be viewed in as the It culmination was actually of a Islamization Mindanao.

political necessity. Clearly, the sultanate was adopted as an instrument to consolidate the emerging Muslim communities.
64

The

first

seat was

of

the

political and

power

of

Maguindanao

Slangan

Maguindanao.

Originally, these areas were the bastions of Iranun political activities. When the sultanate passed into the Maguindanao family and dynasty, the seat of power was moved to Pulangi valley. The term Maguindanao actually referred to a family. Sharif affinity. Since Maguindanao family became a symbol of Muslim power in Mindanao, their name became the official designation of Muslims throughout the Pulangi valley. It was the royal was family linked with which Kabungsuwan through

65

In the upper Pulangi valley the ruling datus were the Buayan the The of of family. whole political the Because of of to their called the the influence, Buayan. marriage daughter areas were

institution prince

Buayans became Islamized as a result of the Buayan Sultan Sharif Muhammad

Kabungsuwan. After the death of Kabungsuwan, the Buayan family founded the Sultanate of Buayan as independent sultanate. The existence of two sultanates in mainland Mindanao strengthened Islam but often the source of friction between the Buayan group and the Maguindanao. entity from the Maguindanao

66

In

lull

times, also

these

sultanates together the face

fought against of

each their

other for political supremacy over Mindanao. They fought in common enemy foreign

aggression. One of the best Maguindanao rulers was Rajah Buisan who was the leading commander during the third stage of the Moro wars. He was remembered for his famous speech at Dulag, Leyte where he delivered his message inspiring the datus of Leyte to rise against the Spaniards. In of for his the battle Buayan against sultanate. joined the Spaniards, leaders in he had their

aligned himself with Rajah Sirungan the ruler Both several times forces

expedition to the north.

67

The death his

Buayan of

leaders

managed The

to latter was

gain was too the Sultan

supremacy in the Pulangi valley only after the Rajah to was than Buisan. power, for ten succeeded by his son Sultan Qudarat. During ascension It Qudarat this became years young. It took reason for

Maguindanao

sultanate

overwhelmed.

more

Qudarat to build his political power over the whole of Mindanao. He is remembered for his political prowess in uniting the two sultanates and the rest of the people in Mindanao under his strong leadership. Sultan Qudarat is also remembered for his famous speech challenging the Maranao datus to oppose the Spanish encroachment in Lanao lake.
68

The long. of

political Dynastic the 18th

hold

of

the often the

Maguindanao broke out

sultanate over Mindanao however did not last quarrels century, among the Muslim leaders. In the later part Maguindanao sultanate loosened its hold upon the Buayan (Majul, 1997:31). Its steady decline continued up to the arrival of the American created up by and a the colonialists vacuum who rest in were 1900. was close This later to Moro decline filled which

Datos

Americans History.

was

modern

69

Signs

of

the

times

are

traditional

leaders on their way out? When that we they look at our forms being have indigenous of forms of and the and any a

governance, whether Moro or Lumad, we see have This they his of leadership by part that either systems that take care of communities and people. worldview parcel this reinforced that man is and up

environment, would end

action or policy that is undertaken ignoring cardinal rule failure or disrupting the balance of nature. The non-islamized Indigenous peoples shared a wealth of knowledge and skills that ensured that environment was protected and that rights of all beings and creations were taken

70

into context . The islamized indigenous peoples also

referred as Moros in addition to a wholistic worldview of caring for the environment and the people, had additional other values that highly hinged on the islamic worldview of surrender to the divine will (Islam). Both these communities developed a system

of checks and balances that ensured that the descendants of Mamalu and Tabunaway lived in peace and prosperity and ensured that the rights of the earth and man was equally respected as so was the rights of the divine which would lead to a health and sustainable
8these rights also being elucidated in an islamic treatise of rights written by Imam Zainul Abideen Ali ibn al-hussein ibn Fatima bnt Muhammad).

71

environment. With the coming of the "man from the west" who sought to civilize the natives through the west, westernization of corruption and that subjugation plagued through the

cannon, it brought with them all the systems then intrigue, usurpation and setting up of "royal lands" under whosever western sovereign that these men claimed allegiance to. With that ushered an era of pretenders , of usurpers and of grabbers, where the ties of kinship and brotherhood was supplanted with greed avarice and love for wealth. You shall see that those who have blind

ambition supplanted the important codes of Addat, maratabat and Sipug, all in the guise
72

of modernization and wealth. Surprisingly, the riches areas where wealth is extracted, falls under the lands of the children of Mamalu and Tabunaway. Tribal of councils supplanted to and divided with and

the lure of the glittering gold, with creation rival councils secure approvals permits. Datus being bribed if not killed, resulting to the loss of a civilization of knowledge and the eventual dissolution of culture. Abuse where soldiers of the Moros goes a little and earlier loyal council

rival

claimants with

supported,the viziers

massacred

members bribed to give contradicting advice

73

to a soverign heavilly reliant on his councils advice. What is very ironic is the way our traditional leaders cooperate are with handled Lumad by Datus the national to who government, ordered companies

transnational

have no love for the people except the ore they extract, or the claimant to the sultanate who is bullied into surrendering his men. With where all are of the these happening leaders with and an are

increasingly fast pace, we all tend to ask, traditional they on their way out.

74

Culture as a mechanism of transmission of knowledge Communities rely strongly on culture as the binding ingredient, stick which ensures and that communities together institutes

mechanisms that protect their identities. Communities consumerism that and are untainted by western ascribe

influence

normally

the environment as part and parcel of both the collective and individual identities. As such specific practices that are focused to ensure protection these of the environment that are evolved among communities

based on their communal values and beliefs.

75

These communities consider both the forests, mountains and bodies of water like rivers, lakes and sea as a living extension of the community as well as part of the inviolable sacred which is a divine trust (amanah) from the divine (Magbabayah/Allah). The Lumad and Moro communities through the evolution of time, have created mechanisms based on their cultural orientations on how to protect and ensure the sustainable use of the environment. Both drinking from the spring of communal experiences and wisdom from their community shamans, pakils and gurus.

76

The community guardians and caretakers are also skills the that community are to elders, who from such are one these repositories of the indigenous knowledge and transmitted another, as generation

community educators have multiple functions. Their being also in communal allows the them proper through pass on repository to use the to guide of of the the

knowledge community community they

resources and

practical the next

application of the Ilmu (knowledge ) that possess generation. As such there is a strong need not only to ensure that these living books of knowledge be able to transmit the knowledge to another generation but also document their knowledge
77

so

as

to

ensure

that

such

learning

and

knowledge will be enriched and enhanced by later generations. With that a question arises. do we have the mechanism to record and document them?

78

Rizal from a Moro Lens. A Moros reflections on the Rizaliana thesis. As a child, the it would we and be impossible as Jose ADHD whose not to

admire (my

man

know one

Rizal,

multi-talented,

intellectual,

afflicted thoughts

supposition),

were able to move a people to wae up. Many theories, ideas and papers have been

written on this man, many a young Moro has sought to emulate the traits that Rizal has exhibit. should power Many bear in however that honor to say that someone of Rizal, the instead

being said to be popularized by a colonial order mentally subjugate Malay race that Rizal proudly represented.

79

Rizal

among

others,

also

made

several

contributions that Moros should remember, he personally realized the importance of Sabah and in his memoirs one can see he had made efforts for it to be occupied. He perhaps understood problems that he the future Sulu implications Sultans would and face

when it would not be returned to them. This however, does not mean that we should forget the the first person to fight the colonialists was a Moro, Maas Iliji Pulaku, as what Lapu lapu was called. Many a valiant Moro hero was forgotten and never kissahs.
80

or Kaggi

openly

acknowledged,

except

their

memories were kept alive by their tarsilas and

Rizal was a shining gem, however, as a Moro, it is sad to know that the other gems of the Moro people, part of the great Malayan Race he espoused is forgotten forcibly and or the people and assimilated whether not,

recognition still but a dream like the stories he wrote, and the aspirations they fight for is but like ink written over running water.

81

Epilogue: Like any journey, historians may decide to

take the easy road or the road strewn with rocks and pebbles, the low road unnoticed, hidden from sight, or the high road filled with people, obstacles and diversion. Marginal history from the periphery may offer new insights into our identity as a people, and perhaps unlock the keys to better understanding that would lead our people to be great again.

82

Bibliography for additional reading "Iranun and Balanguinguih", Warren, James "Looking Back at the Lost Moro Kingdoms," Martinez and Morales, ICAS Phils, 2011, Manila , Philippines "Muslim in the Philippines", Majul, Cesar Adib, UP Press, 1999 ed,Quezon City Philippines "Tarsila Brunei", Vols I and II, Pehin Prof Hj Mohd Jamil as-Sufri "Tausug and the Sulu Sultanate", Asree Moro, Saba Islamic Media, 2008, Kuala Lumpur Malaysia

83

Other Books of Prof Yusuf Morales :

Arabic Beginners Manual (a teaching manual for beginners) Isang Pagpapakilala sa Islam (An introduction to Islam) a Filipino introductory book to Islam Isang Pagsulyap sa Buhayng Propeta ng Islam (saw) {a peek into the life of the Prophet of Islam} Islamic Pluralism as a Basis for Muslim Living ( a monograph/booklet in Islamic pluralism) Muslims in the Philippines : radicalization and counter-radicalization ( a book on the radicalization of Muslims in the Philippines) Un Biografiya del Profeta del Islam Travellers Waiting at the Train Station of Light ( a compilation of short essays)

84

85