Davao Region (REGION XI)

DAVAO REGION OR SOUTHERN MINDANAO, designated as Region XI,

is one of the regions of the Philippines, located on the southeastern portion
of Mindanao. Davao Region consists of five provinces, namely: Compostela
Valley, Davao del Norte, Davao Oriental, Davao del Sur and Davao
Occidental. The region encloses the Davao Gulf and its regional center is
Davao City.
Davao City is considered the largest city in terms of land area. The city is a
sprawling 2,444 square kilometer-area that is home to about 1,632,991
million people based on the 2015 census.
Dabawenyos are mostly Visayans. The rest of the population are lumads or
indigenous people that belongs to various ethnic groups.
Let’s get to know these 11 tribes with colorful and rich culture contributes to vibrant and interesting
metropolis of Davao.
 ATA or “dwellers in highlands” are a mixture of the Negritos and Malays. They depend on
hunting for their livelihood. They are known as sensitive and vindictive but can be easily
pacified.
The Ata can be found in the northwestern portion of Davao del Norte, as well as in Bukidnon
and Compostela Valley. They are further subdivided by the National Commission for Culture
and the Arts into three groups, namely, Dugbatang, Talaingod, and Tagauanum. Generally
identified as the Atas of Davao, they are concentrated mainly in the municipalities of
Talaingod, Asuncion, and Kapalong, with an estimated population of more than 30,000. The
Datu or chieftain is a recognized village leader and holds the utmost authority over his people.

Some of the Atas resemble the typical facial

characteristics of the Aeta in Luzon, although a 1997
report by Heide Gloria and Fe Magpayo concluded that
they are not the same as the Aeta or Negritos. Rather,
the Ata are a mix of Negrito and Malay people. This
perhaps explains why some have dark skin and curly
hair, while others have fair skin and straight hair. Though
they are divided into different subgroups, they speak a
shared language called Ata and can fully identify with
each other.

Preserving Culture Through Liyang

For generations, the Ata women have mastered the art of making liyang, a woven basket used
for harvesting or for wood gathering. A liyang is made of abaca, rattan (uway), and a bamboo
tree (bagtok), which are all harvested in the forest. Collecting raw materials alone entails hours
of walking into the woods through a rugged track, while the arduous weaving of a full-size
liyang takes about three days to finish. Most of these products are sold at the market or to
nearby towns, as well as during special events like festivals.
 The tradition of weaving liyang has been handed down through
different generations by Ata elders. Children grow up watching
their mothers weaving liyang, and thus learn through observation
and training. Today, most of the experienced weavers are
educating their offspring to preserve this ancient yet vital custom
of the Ata tribe. They are confident that the continued practice of
their culture and traditions, such as liyang-weaving, will remind
the future generations of Atas of their roots.According to
anthropologist Fay-Cooper Cole, the name “Ata” refers to a
person who dwells in very high places or at the peak of the
mountain. Most of the territories of the Ata are underdeveloped,
although recent provincial government efforts have been
established in some communities, particularly in Talaingod. Slash-and-burn agriculture was
once practiced by the tribe, but due to the deterioration of the land and depletion of food
sources in the surrounding areas, the majority turned to trade and contour farming. Additional
sources of income include abaca gathering and basket-weaving or liyang.

 Iranun are considered the fiercest pirates in the Malay world, living a typical maritime lifestyle
as sea invaders. Now they are known as fishermen and long-distance traders.
The Iranun are a Moro ethnic group native to Mindanao, Philippines, and the west coast of
Sabah (in which they are found in 25 villages around the Kota Belud and Lahad Datu districts;
also in Kudat and Likas, Kota Kinabalu).Kagan people are agriculturists who plants rice, corn,
abaca and coconut. Kagan who live in the coast practices fishing. Kagan is derived from the
word kaog that means whisper.
The name "Iranun" has the same meaning as the name
of the Maranao people, meaning "people of the lake",
referring to Lake Lanao. They are both closely related,
along with the Maguindanao people (whose name can
also be translated to mean "people of the lake"), and
they still speak mutually-intelligible languages. "Iranun"
(archaic "Iranaoan") may have been the original
endonym of the ancestral group which later split into the
Iranun, Maranao, and Maguindanao people. The Iranun
still speak the language closest to the ancient Proto-
Danaw among all of the Danao languages spoken by
these groups.
The modern Iranun are believed to be descendants of Maranao who left Lake Lanao and
settled elsewhere. These migrations were usually of merchant clans of the Maranao which
established trading routes near the coast. Some Iranun clans, however, are descendants of
outcast clans that left Lake Lanao after one of their clan members committed a murder. This
was to avoid the open retaliatory conflicts that usually result due to the tradition of rido. This
has occurred multiple times in the history of the Maranao, with one recorded incident in 1966
when an entire kin group disappeared overnight after a murder. Most Iranun settled coastal
areas of the Illana Bay and Maguindanao, but a few migrated to Sulu or further onward to
Sabah. A clear evidence of this is recorded in the salsilas (genealogies) of the Iranun, which
still mention grar (titles) with place-names that are clearly from Lanao, even though they do
not inhabit those regions anymore.
 For centuries, the Iranun were involved in pirate-related occupations in the Malay world. Lanun
means pirate in Malay language. Originally from the Sultanate of Maguindanao, in southern
Mindanao, Iranun colonies spread throughout Mindanao, the Sulu Archipelago and the north
and east coast of Borneo. Most Iranuns are Muslim. Their language is part of the Austronesian
family, and is most closely related to the Maranao people of Lanao. Historically, the Iranun
were given the exonym Illanun or Ilanun during the British colonial era. The Malay term Lanun
or pirate originated from the exonym.
In the case of inter-marriages of an Iranun woman and an outsider man, the cultural influences
of the woman's family will be more dominant that the outsider man would be considered as an
Iranun man; although in a lot cases this does not happen.

Wedding Fiesta/Ceremony
During the ancient Iranun, wedding fiesta/ceremony was a
long process. Parental system was the usual practice.
Iranun usually practice maharlika system. The man who
was belonged to the ruling family of the village marries the
daughter of the ruling family of other village (Prince is for
Princess Principle).

Iranun wedding process undergoes four stages. These

stages were: panunuriman (observation), pangingidong
(Whispering) from the kakamaman side (groom side),
sarangguni (actual negotiation of the two parties facilitiated by other group, usually the
Council of Elders of the bride family), and gurangna (wedding ceremony). In some cases,
sarangguni and gurangna were fused into one. It depends on the negotiation.

Dowry (sunggodan/btang/btad sa adat) was term of material not money, and other valuable
materials (animals). In some cases uripin (slaves were accepted as dowry or even the entire
sovereign of the groom father served as dowry in case of a single child). After signing of
contract between the two parties, the groom was granted to court and talked/'invite the bride to
ocassion with one chaperon. The groom was granted to sleep in the house of the bride.
Wedding ceremony among maharlika (ruling family) was full of decors (pandara). There were
activity (siapa sa manggis, kulintang contest, and other wedding activities were observed) to
give honor and respect to the royal wedding.

 Klata-Guiangan occupy a small territory from Catalunan to Calinan and are considered as
forest dwellers.

 Maguindanaoan are known as the people from the flood plain in Mindanao. Living mostly
along the mouths of the rivers, they blocked the Spanish colonizer’s efforts at bringing the
other tribes of Davao within the Christian fold. Now, they are in the three districts of Davao.
The Maguindanao people are part of the wider Moro
ethnic group, who constitute the sixth largest Filipino
ethnic group. Their name means “people of the flood
plains”.
The name "Maguindanao" is generally translated to mean
"people of the flood plains". However, it comes from the
root word danao (also danaw, ranaw, or lanaw), which can
also mean "lake". Thus the name can also be translated
as "people of the lake", identical to their closely-related
neighbors, the Maranao and Iranun people. These three groups still speak the mutually-
intelligible Danao languages.
The name "Maguindanao" itself was corrupted by Spanish sources into "Mindanao", which
became the name for the entire island of Mindanao.
Musical heritage
The native Maguindanaon have a culture that revolves around kulintang music, a specific type
of gong music, found among both Muslim and non-Muslim groups of the Southern Philippines.
Languages

They speak Maguindanaon and second languages Cebuano, Tagalog and Arabic and/or
English. Because of the mass influx of Cebuano migrants to Mindanao, many of the
Maguindanao people tend to be exposed to the Cebuano language from Visayas easily
enough to be able to speak it.

Arabic, a Central Semitic language, is also spoken by a minority of the Moro people, being the
liturgical language of Islam. Most Maranaos however, do not know Arabic beyond its religious
uses.

Literary arts
The literary elements of the Maguindanao include folk speech and folk narratives. The folk
speech is expressed in the antuka/pantuka/paakenala (riddles) and bayok (lyric poems),
while the narratives may be divided into the Islamic and folk traditions. The Islamic includes the
Quran; the tarsila or genealogical narratives; the luwaran, an embodiment of customary laws;
hadith or sayings of the Prophet; the quiza or religious stories. The folk tradition comprises
the tudtul, (folktales), and the epics Raja Indarapatra, Darangen, and Raja Madaya.

For the Maguindanao, riddles promote friendship in a group. They are also tools for basic
pedagogy. The structure of a Maguindanao riddle consists of an image and a subject. There
are four types of image: comparative, descriptive, puns or puzzles, and narrative. The
Maguindanao believe in a basic unity underlying the various aspects of the environment and
this belief is reflected in the use of often conflicting image and subject in the riddles (Notre
Dame Journal 1980:17).
Riddling involves a group of people, one of which is the riddler. If one volunteers to be a
riddler, he/she has to have a riddle ready or else be subject to dtapulung (ridicule), which is
given not as a criticism but as part of the riddling tradition. The Maguindanao consider bad
riddlers as those who add to or subtract from the "original" text of the riddler. Riddling can take
place anytime and anywhere as long as there is some form of group activity in progress; it can
be done during work or recreation or both.
Ambiguities of answers can be settled by an old man or somebody who is respected in the
barangay (the basic political unit). In this sense, riddles allow a certain flexibility in their
solutions; that is, they point to various logically possible solutions, thus providing some form of
basic pedagogy.
Salsilas or tarsilas are family heirlooms that trace one's line of descent; they are used to
ascertain noble lineages that may go back to the days of the Kabungsuan. For example, a
tarsila recounts the adventures of Datu Guimba who leads the first group of Maguindanao to
Labangan. According to the account, he marries the local princess Bai-alibabai and adopts the
title Datu sa Labangan. The next to arrive at Labangan is Datu Buyan Makasosa Kanapia, an
adventurer, who marries a Maranao. Together, Datu Guimba and Kanapia rule Labangan.
Other datu arrive in time, namely: Datu Maulona Taup Consi and Datu Canao Sultan Maputi
(Alfanta 1975:4-5).
The Maguindanao Luwaran is a set of encoded adat laws that deal with murder, theft, and
adultery, as well as with inheritance and trade. The laws apply to all regardless of class, and
has since become the basis of modern Islamic jurisprudence (Darangen 1980:33).
The Hadith are the sayings and practices of the prophet Muhammad, collected, compiled, and
authenticated by Islamic scholars. Hadith constitute one of the sources for Islamic law and
jurisprudence. They are also used to explain and clarify certain points in the Quran. The
language used is Arabic.
Religious quiza are stories written in Arabic, and are used by the imam to teach Islam to
children. An example is the "Izra-wal-Miraj", which tells the story of why Muslims pray five
times a day. The Prophet Muhammad is awakened one night by the angel Diaba-rail. The
Prophet then rides on a burrak and travels to Masjid-el-Agsa in Jerusalem, where he sees a
bright light that leads to heaven. Each layer of heaven has a different color. On the seventh
layer, he hears the voice of God, and sees heaven and hell. On the way down, he is instructed
by Moses to ask God that the number of prayers be reduced from 50 to 5 times daily. His
request is granted.
Maguindanao tudtul (folktales) are short stories involving simple events. Two examples are
presented.
The "Lagya Kudarat" tells the adventures of the two children of Lagya (rajah) Mampalai of
Lum who are blown away after Mampalai laments the lack of viable partners for his children.
These two children are Lagya Kudarat and Puteli (princess) Sittie Kumala. Puteli Kumala is
blown to a forest where she meets a kabayan (in all Maguindanao stories, this character is
associated with an old unmarried woman). The kabayan adopts her, as she earlier did the
prince named Sumedsen sa Alungan. Although Kumala and Sumedsen live in the same
house, they never speak to each other. Later, because of peeping toms, Kumala leaves and
Sumedsen goes with her. They find their way to Lum, where a happy reunion takes place.
Sumedsen eventually marries Kumala. Meanwhile, Lagya Kudarat is blown to Kabulawanan.
There he meets another kabayan who allows him to live with her. One day while hunting,
Kudarat hears the game of sipa (rattan ball kicked with the ankle) being played. He proceeds
to the direction of the game and is invited to play. Not knowing how to play, he accidentally
causes the sipa to fall in front of the princess who is sitting beside the window. She throws him
her ring and handkerchief. The marriage between the princess and Kudarat is then arranged.
After the wedding, Kudarat feels homesick; his wife then suggests that they go back to Lum.
There is a happy reunion. A week later, Kudarat and his wife returns to Kabulawanan to live
with his in-laws (Notre Dame Journal 1980:3-6).
"Pat-I-Mata" narrates the story of two brothers—Pat-I-Mata and Datu sa Pulu. The former
rules Kabalukan while the latter reigns over Reina Regente. Pat-I-Mata is so-called because
he has four eyes; when his two eyes sleep, his other two are awake. He is also known for his
cruelty to women, marrying them when they are beautiful and returning them after they have
gone ugly. Because of this, the people of Kabalukan can no longer tolerate Pat-I-Mata's
cruelty. They approach his brother and ask for his help. The Datu sa Pulu tries to advise his
brother but to no avail. He then decides to kill Pat-I-Mata. So he builds a cage. Seeing the
cage, Pat-I-Mata asks what it is for. The Datu replies that it is constructed to protect them from
 an incoming storm. Being greedy, Pat-I-Mata asks for the cage saying that the Datu can make
his own anytime. The Datu pretends to hesitate but later accommodates his brother's wishes.
When Pat-I-Mata and his followers enter the cage, the Datu orders the door shut. Realizing
that he is tricked, he says before being thrown into the river: "Never mind, my brother. We
would always be enemies -- and we will never be reconciled till eternity. I would die but I pray
that whenever you go riding on a boat in the river, my spirit will capsize it" (Notre Dame Journal
1980:7-8).
Maguindanao epics are chanted and antedate Islam, the elements of which were later
incorporated. The epic Raja Indarapatra deals with various characters, many of whom are
imbued with supernatural powers. One portion of the epic tells the story of how two brothers,
Raja Indarapatra and Raja Sulayman, save Mindanao from terrible creatures (Gagelonia
1967:288). Another portion deals with the birth of Raja Indarapatra, who is said to come from
the union of Sultan Nabi and his cousin. The plot revolves around a trick the cousin, who is
well versed in black magic, plays on the Sultan.
Raja Madaya is believed to be an original Maguindanao work since many of its elements—
language, metaphor, objects in the tale—are Maguindanao. On the other hand, other elements
in the epic point to foreign origins (Wein 1984:12-13). The epic involves various narratives one
of which tells about the childless Sultan Ditindegen. In his despair, he prays for a child,
promising to give it to a dragon. His wish is granted; but in time, a dragon appears to claim the
now grown Princess Intan Tihaya. Hearing about Intan's plight, Raja Madaya comes to the
rescue (Wein 1984:14).
 Maranao or the people of the lake are brave and historically offered sacrifices in defense of
their homeland and their Islam religion.They are proud of their rich literature called Darangen
and known for their expertise in wood and metal craft.

The Maranao people (Maranao: ['mәranaw]; Filipino: Maranaw), also spelled Meranao,
Maranaw, and Mëranaw, is the term used by the Philippine government to refer to the southern
tribe 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 Darengen.

The name "Maranao" (also spelled "Meranao" or "Meranaw") means "people of the lake"
(lanaw or ranaw, archaic danaw, means "lake" in the Maranao language). This is in reference
to Lake Lanao, the ancestral homelands of the Maranao people.

The original endonym of the ancestral Maranao is believed to be "Iranun" or "Iranaoan". This
group later diverged, resulting in the modern Maguindanao and the Iranun people (whose
names can also be translated to "people of the lake"),[6] while the ancestral Iranuns who
stayed in Lake Lanao became known as the Maranao. All three groups are still closely related
and share similar cultures. They speak the mutually-intelligible Danao languages.

Culture

Maranao culture can be characterized by:

 Lake Lanao
 Sarimanok (Papanoka Mra and Mara-patik)
 Torogan, the highest form of a Maranao royal house, where the architecture used is the most
aesthetic in the Philippines
 Darangen, a UNESCO Intangible cultural heritage
 Kirim, pre-Hispanic handwriting based from Arabic letters with 19 consonants and 7 vowels
 Singkil, a Philippine dance[l
 Okir on wooden artifacts and brasswares
 Kapmorod and Kakhalilang with Sambolayang and Pasandalan a Morog and Marigay for
Kazipa sa Manggis
 Kaplagod (Racing horse)

The culture of the Maranaos is centered on Lake Lanao, the largest 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.

Language
Maranao is an Austronesian language spoken by the Maranao people in the provinces of
Lanao del Norte and Lanao del Sur.[8] Because of the mass influx of Cebuano migrants to
Mindanao, many Maranaos are also fluent in Cebuano.

Arabic, a Central Semitic language, is spoken by a minority of the Moro people, as it is the
liturgical language of Islam. Most Maranaos, however, do not know Arabic beyond its religious
use.

Chavacano (sometimes spelled as Chabacano or Chabakano) is a Philippine Spanish Creole

that gained popularity as a major language during the short-lived Republic of Zamboanga.
Most Maranaos with part-Tausug or Yakan from Zamboanga and Basilan are conversant,
specifically the Zamboanga dialect known as Zamboangueño.

Art
Sarimanok, Papanoka "Mra" or "Mara patik" is a legendary bird of the
Maranao that is a ubiquitous symbol of their art. It is depicted as a
Hoodhud (Arabic) with colorful wings and feathered tail, holding a
fish on its beak or talons. The head of Sarimanok is like the head of
a Hoopoe (Balalatoc in maranaw) and is profusely decorated with
scroll, leaf and spiral motifs (okir). It is a symbol of good fortune.

The Maranao have also developed their own adaptation of the

Ramayana epic, the Maharadia Lawana. They also have a traditional
dance, the Singkil, which was based on another local Ramayana
adaptation, the Darangen.

Cuisine

Maranao cuisine is quite spicy, with spices mixed up. Traditionally cultivated spices, locally
known as palapa (Bontang, native product in Gandamatu) are a common condiment.It is made
of stewed scallion bulbs or “sakurab” in Maranao. Thinly sliced scallion bulbs and ginger are
caramelized by slow cooking and mixed with chilies and coconut oil.

Dishes are intertwined with important cultural rituals across all aspects of Maranao culture:
from birth to death.

Social Structure
 Traditionally, the Maranao society is divided into two strata. Namely, Mapiyatao (Pure) and
Kasilidan (Mixed blood). Kasilidan is further subdivided into categories which are as follows;
Sarowang (Non-Maranao), Balbal (Beast), Dagamot (Sorcerer/Sorceress) and Bisaya (Slave).
The Mapiyatao are those natives who are entitled to ascend to thrones and has a pure royal
bloodline. On the other hand, the Kasilidan are those natives who are suspected of mixed
bloodline. However, due to the changes brought by time, these social strata are beginning to
decline due to the rise of wealth of each and every Maranao families.

 Matigsalog or river people are considered to be the most aboriginal inhabitants of Mindanao
occupying the Agusan river valley in Compostela.
The Matigsalug are the Bukidnon groups who are found in the Tigwa-Salug Valley in San
Fernando in Bukidnon province, Philippines. "Matigsalug" is a term, which means "people
along the Salug River (now called the Davao River)". Although often classified under the
Manobo ethnolinguistic group, the Matigsalug is a distinct sub-group of indigenous peoples
from the Manobos.

Way of Life
The Matigsalug, in earlier years, practiced a hunting-and-gathering lifestyle with minimal
agriculture efforts. Very recently, by the influence of migrant farmers and businessmen from
northern Philippines and the island provinces, the Matigsalug shifted to sedentary land
cultivation with more or less permanent villages.
What remains of their earlier lifestyle is now found in their cultural and artistic expression. This
is evidenced by their costume of bright colored mid-rib blouses and short skirt, and with skillful
hunting and gathering techniques. This early lifestyle is also shown in their music, songs,
dances, poetry, epic, and spiritual expressions.
Clothing
The Matigsalug men wear short tight-fitting tine pants that are of knee secret and are hem and
turbans for the head decorated with beads and fringed with goat's/horse's hair.

 Ovu-Manuvo are known for their fine jewelry, weaponry and intricate casting. They consider
these things to have souls as souls also possess inanimate objects.

Manobo simply means “people” or “person”; alternate names include Manuvu and Minuvu. The
term may have originated from “Mansuba,” a combination of man (people) and suba (river).
Manobos are concentrated in Agusan, Bukidnon, Cotabato, Davao, Misamis Oriental, and
Surigao Del Sur.
 The Manobo usually build their villages near small bodies of water or forest clearings, although
they also opt for hillsides, rivers, valleys, and plateaus. The communities are small, consisting
of only 4-12 houses. They practice slash-and-burn agriculture.
The Ubo are a Manobo sub-tribe who inhabit the more isolated mountains of Southwest
Cotabato in the area known as Datal Tabayong, as well as, more southerly Davao del Sur. As
of last count, they numbered close to 17,000 (OSCC, 1987); a follow up on their numbers in
subsequent years has proved difficult.
Known for their intricate casting, the Ubo fashion fine weaponry and jewelry that they believe
possess souls, making it harder for the maker to part with them. Agriculturally, they practice
swidden, a slash-and-burn farming, oft planting and harvesting rice, root crops, and vegetables
for consumption. Like the Bagobo, the Ubo believe in multiple deities headed by a central
figure, Diwata (God); they're animist, they also believe in ancestral spirits and unseen beings
inhabiting the animate and inanimate objects found throughout their environment. In civic
matters, the political leader and Datu (Filipino chieftain) of the village attains his position by
virtue of wealth; speaking ability and knowledge of customary law, known as fendan. The
primary obligation consists of settling disputes among members of a family, neighbors, and the
community. When a fine is set and/or imposed by the Datu, the accused has to pay it to the
aggrieved party; if he's unable to, then he will become servant to the one who pays for him,
otherwise known as dok.
 Sama people values togetherness and are known to be peace-loving. Majority of them live in
coastal barangays.

The Sama-Bajau refers to several Austronesian ethnic groups of Maritime Southeast Asia with
their origins from the southern Philippines. The name collectively refers to related people who
usually call themselves the Sama or Samah (formally A'a Sama, "Sama people"); or are known
by the exonym Bajau (/ˈbɑːdʒaʊ, ˈbæ-/, also spelled Badjao, Bajaw, Badjau, Badjaw, Bajo or
Bayao). They usually live a seaborne lifestyle, and use small wooden sailing vessels such as
the perahu (layag in Meranau), djenging, balutu, lepa, pilang, and vinta (or lepa-lepa). Some
Sama-Bajau groups native to Sabah are also known for their traditional horse culture.
The Sama-Bajau are the dominant ethnic group of the islands of Tawi-Tawi in the Philippines.
They are also found in other islands of the Sulu Archipelago, coastal areas of Mindanao,
northern and eastern Borneo, Sulawesi, and throughout eastern Indonesian islands.In the
Philippines, they are grouped together with the religiously-similar Moro people. Within the last
fifty years, many of the Filipino Sama-Bajau have migrated to neighbouring Malaysia and the
northern islands of the Philippines, due to the conflict in Mindanao. As of 2010, they were the
second-largest ethnic group in the Malaysian state of Sabah.
Sama-Bajau have sometimes been called the "Sea Gypsies" or "Sea Nomads", terms that
have also been used for non-related ethnic groups with similar traditional lifestyles, such as the
Moken of the Burmese-Thai Mergui Archipelago and the Orang laut of southeastern Sumatra
and the Riau Islands of Indonesia. The modern outward spread of the Sama-Bajau from older
inhabited areas seems to have been associated with the development of sea trade in sea
cucumber (trepang).
Modern Sama-Bajau are generally regarded as peaceful, hospitable, and cheerful people,
despite their humble circumstances. However, a significant number are also illiterate,
uneducated, and impoverished, due to their nomadic lifestyle.
The number of modern Sama-Bajau who are born and live primarily at sea is diminishing.
Cultural assimilation and modernisation are regarded as the main causes. Particularly after the
dissolution of the Sultanate of Sulu, who were the traditional patrons of the Sama-Bajau for
bartering fish for farm goods. The money-based fish markets which replaced the seasonal
trade around mooring points necessitates a more land-based lifestyle for greater market
penetration. In Malaysia, some hotly debated government
Subgroups
1. Sama Bihing or Sama Lipid – The "shoreline Sama" or "littoral Sama". These are the
Sama-Bajau which traditionally lived in stilt houses in shallows and coastal areas. An
example is the Sama Simunul. They are originally from the larger islands of Tawi-
Tawi.They have a more flexible lifestyle than the Sama-Gimba (Dilaut Origin), and will
farm when there is available land. They usually act as middlemen in trade between the
Sama Dilaut and other land-based peoples.
2. Sama Dea, Sama Deya, or Sama Darat – The "land Sama". These are the Sama-
Bajau which traditionally lived in island interiors. Some examples are the Sama Sibutu
and the Sama Sanga-Sanga. They are usually farmers who cultivate rice, sweet potato,
cassava, and coconuts for copra through traditional slash-and-burn agriculture (in
contrast to the plow agriculture technology brought by the Tausūg). They are originally
from the larger islands of Tawi-Tawi and Pangutaran. In the Philippines, the Sama Dea
will often completely differentiate themselves from the Sama Dilaut.[50]
3. Sama Dilaut, Sama Mandilaut, Sama Pala'u, or Bajau Laut – The "sea Sama" or
"ocean Sama". In the Philippines, the preferred ethnonym is Sama Dilaut; while in
Malaysia, they usually identify as Bajau Laut. This subgroup originally lived exclusively
on elaborately crafted houseboats called lepa, but almost all have taken to living on land
in the Philippines. Their home islands include Sitangkai and Bongao.[51] They are the
Sama-Bajau subgroup most commonly called "Bajau", though Filipino Sama Dilaut
consider it offensive.They sometimes call themselves the "Sama To'ongan" (literally
"true Sama" or "real Sama"), to distinguish themselves from the land-dwelling Sama-
Bajau subgroups.
The following are the major subgroups usually recognised as distinct:
1. Bajo (Indonesia) – Also known as "Same'" (or simply "Sama") by the Bugis; and
"Turijene" or "Taurije'n" (literally "people of the water"), "Bayo", or "Bayao" by the
Makassar.They are Sama-Bajau groups who settled in Sulawesi and Kalimantan,
Indonesia through the Makassar Strait from as early as the 16th century.They
have spread further into nearby islands, including the Lesser Sunda Islands,
Maluku Islands, and Raja Ampat Islands.
2. Banguingui (Philippines, Malaysia) – Also known as "Sama Balangingi",
"Sama Balanguingui", or "Sama Bangingi". Native to the Philippines. Some have
recently migrated to Sabah. They are sometimes considered distinct from other
 Sama-Bajau. They have a more martial-oriented society, and were once part of
regular sea raids and piracy against coastal communities and passing ships.
3. East Coast Bajau (Philippines, Malaysia) – are Sama Dilaut who settled in the
eastern coast of Sabah, particularly around Semporna. They still identify
themselves as Bajau Laut or Sama Laut. Though they are called East Coast
Bajau to distinguish them from the Sama Kota Belud of western Sabah. They are
also known by the exonym "Pala'u" ("boat-dwelling" in Sinama), but it is
sometimes considered derogatory. Some have retained their original boat-
dwelling lifestyle, but many others have built homes on land. They are known for
the colourful annual Regatta Lepa festival, which occurs from 24 to 26 April.
4. Samal (Philippines, Malaysia) – "Samal" (also spelled "Siamal" or "Siyamal") is
a Tausūg and Cebuano term and is sometimes considered offensive. Their
preferred endonym is simply "Sama", and they are more accurately a general
subgroup of Sama Dea ("land Sama") native to the Philippines. A large number
are now residing around the coasts of northern Sabah, though many have also
migrated north to the Visayas and southern Luzon. They are predominantly land-
dwelling. They are the largest single group of Sama-Bajau. In Davao del Norte,
the Island Garden City of Samal was possibly named after them.

 Tagabawa occupies the districts of Marilog, Baguio, Calinan, Tugbok and Toril. They are also
called Bagobo.

Scattered throughout the Southern Philippine Archipelago

slowly disappearing tribes untouched by neither time nor
colonization still exist in present time. Along the desolate
eastern coast of the Davao Gulf, centuries ago, new migrants
mixed with the native population, forming a new community that
was given the name Bagobo. This tribe traces its origin from
the people who brought Hinduism to Mindanao, its name was
derived from the words bago meaning new and obo meaning
growth. Throughout centuries a strong social structure has
enabled these native groups to blend well with the original population, retaining their
indigenous customs, beliefs and values.

The mountainous region between the upper Pulangi and Davao rivers is the homeland of the
Upland Bagobo, the coastal Bagobo once lived in the hills south and east of Mount Apo, where
according a legend, their supreme god and common ancestor Apo Sandawa ruled as God.
Mount Apo is the Bogobo ancestral domain and their sacred place of worship.

Sibulan is an ancient settlement of the Bagobo, located at the foot of a dormant volcano
Cuernos de Negros, meaning the Horns of Negros but also known to the natives as
Magaso.Sibulan was the center of all the Bagobo tribes when the Spaniards try to conquer the
island of Mindanao at the end of the nineteenth century. The Spaniards gave this region its
name; the Land of Sibuls or land of numerous springs. Long time ago a group of Spanish
soldiers met a group Bagobo women carrying bamboo tubes, tools they used to fetch water
from the many springs in the area. None of the women understood the soldiers when they
were asked what the name of the place was. The women thought the Spaniards were asking
them for the source of the water, so they replied, Sibuls, meaning spring.

The Bagobo are by origin a nomadic tribe, they travelled from one place to the other by
hacking their way through the virgin forests. The region was abundant with cogonal land with
tall trees and had a wide area of hunting grounds. The bow and arrow were used both in
 hunting wild boar, deer or monkeys and fishing in crystal pure waters gushing from the slopes
of Mount Apo. Apo means grandfather of all mountains and is the highest mountain peak in the
Philippines. The land was also cultivated with various crops, but left behind after harvest time
in search of a better place to cultivate.

The inhabitants in the early settlements feared the Anitos, spirits, which include deceased
ancestors and nature-spirits or diwatas, who could grant their desire through offering of
sacrifices. Their religion is an array of innumerable gimokods (spirits) who have to be shown
respect. The Bagobo also believe in a supreme being who inhabits the sky world, as well as a
deity, a supernatural immortal being who will brings sickness and death to incestuous couples.
The principal Spirit is the great creator named Eugpamolak Manobo or Manama.

The knowledge of spirits and ancient legends resides in old tribal women, better known as
mabalian, often they tell story of Tuwaang, a brave and strong warrior with different powers.
One legend recalls the fight between Tuwaang and a giant from the land of Pinanggayungan.
A maiden of the Buhong Sky who was fleeing from the giant of Pangumanon came across
Tuwaang who was riding the sky on lighting. Tuwaang and the giant fought for the maiden, the
giant used his magical powers and threw a flaming bar at Tuwaang. He was able to escape
this ordeal by using his own magical ability and call the wind to fan the fire and let the giant be
engulfed by his own flames.

The mabalian are also the ritual practitioners which include healing, they are also skilled as
weavers.The women weave abaca cloths with earthly tones, heavily embroidering it with beads
and stitch work. They are known for their inlaid metal betel boxes, finished with bells and
baskets that are trimmed with multi-colored beads, fibers and horses hair. The never ending
jingling of the many tiny brass bells woven into the clothing became a Bagobo symbol. It is not
rare that the heavily ornamented Bagobo are considered the most colourful people of the
Philippines.

Some Bagobo people have abandoned their tribal roots and embraced modern life, but most of
the tribe's members remain proud of their heritage, traditions and their native cultural identity.
They still wear their colorful costumes and play their ritual music with gongs and kulintangs,
they dance their indigenous dances, stomping their feet on the ground and sing their harvest
rituals in solemn chants. They will pass on their skills and knowledge to preserve their living,
ethnic culture, a culure that is built to endure throughout generations to come.

 Tausog people dominate the island of Sulu. They are known as the people of the current for
their courage and bravery.
Tausug or Suluk is the name of an Islamized tribal group in the Sulu archipelago, and is taken
from the words tau meaning man and sug meaning current.

Traditionally the Tausug are sailors, pearl divers and traders, their ancestral homelands in the
Sulu Archipelago have vigorous tidal currents that flow from the Sulu and China Seas to the
Celebes Sea. This translates literally into the name people of the current. Traditionally the
Tausug are sailors, pearl divers and traders, their ancestral homelands in the Sulu Archipelago
have vigorous tidal currents that flow from the Sulu and China Seas to the Celebes Sea. This
translates literally into the name people of the current.

This native tribe, the first group in the archipelago to be converted to Islam, possess a courage
that is beyond doubt, their bravery is supposed to be unquestionable, therefore the Tausug are
often named Tau Maisug or brave people. They are proud Muslims renowned for their fierce
resistance in the face of Spanish Conquerors, for 300 years the Tausug and the Spanish were
engaged in almost continuous warfare, which ended when the Spaniards left the Philippines.
The Tausug regards themselves superior to other Philippine Muslims and still live a combative
way of life, running away from a fight is considered shameful.
This homogeneous tribe is a blend of Malay and Indonesian races; they are widespread in the
Philippines and can be found mainly in coastal area communities. They are distinctive from the
Badjao Tribe by the aspects of their own culture and because they speak their own language.
In the past the Tausug were boisterous pirates who infested the waters from the Sulu seas but
nowadays make a living from agriculture, raising water buffaloes and fishing. Aside from being
known as the best, gallant and ferocious freedom fighters of the world the Tausug are famous
for being the best pearl divers in the world. Fishing is done in off-shore waters from motorized
boats using bamboo traps, hook and line and fishing nets.

The strong-willed Tausug follow the Sunni Islamic beliefs and practices, Sunni Islam is the
largest branch of Islam, the word Sunni comes from the word Sunnah meaning tradition. But
indigenous beliefs endure, apart from Allah or Tuhan, the Tausug also believe in spirits that
inhabit nature, especially rocks and trees, like the evil spirits named saytan and unseen
creatures called jinn. According to the Tausug the human soul has four souls which leave the
body when he dies, the life-soul related with blood, the spirit-soul connected with dreams, the
soul of breath, associated with life and the transcendental soul. The body of the deceased will
go to hell, to receive punishment for the sins committed while he was living. Various charms
and belief in spirits, in order to gain success and good fortune, are still a great part of their
daily life.

Tausug folk stories tell of great ancestors and legends, a favourite legend is the Kaawn of Bud
Tumantangis, Mount Tumantangis, the highest peak in the province is called as such because,
when sailing away, sailors cry when they lose sight of this landmarks and when they return,
upon seeing again its silhouette from far away. The name Tumantangis comes from the word
tangis, which means to cry, and bud meaning mountain, known to locals as the weeping
mountain. The beautiful tomb of Sharif Abu Bakr, the founder of the Sulu Sultanate still exists
on one of the slopes of Mount Tumantangis. The believes of the Tausug can be seen in their
rituals and dances, many of them reflecting nature, such as the ebb and flow of the waves of
the ocean, referring to their travels at sea.

The Pangalay, a traditional Tausug wedding dance and popularly known as the fingernail
dance is one of the most well known dances, accompanied by a kulintang ensemble. This
dance is distinctive because dancers use metal or golden nail extenders or janggay, which
make the fingers stiff and set them apart from the thumbs. The Pangalay imitates the mythical
Sarimanok bird, a reincarnation of a goddess who loved a mortal man, after the dance, she
removes her nails and drops them to the ground, hoping that a man will gather them and will
claim her for his bride. A Tausug marriage is usually arranged by parents, with the exception of
the children of brothers, first and second cousins are favoured spouses. Marriageable women
are kept in relative seclusion to protect their value to their family.

The Tausug tribe is one of the Muslim minorities in the Southern Philippines; they still retain
many of the ancient practices and strong, dynamic traditions of their particular tribal heritages
but are experiencing a great deal of change. The traditional Tausug culture is diminishing
because of the influences of the modern Philippine society. Many of the Tausug are living
below poverty level and have been displaced from their homes and livelihoods by the wars and
armed conflicts between rebel groups and the Philippine government.

The Tausug, a rough tribe that roamed the Southern Seas and resisted foreign intruders at
land is at present caught, in the middle of nowhere.