MARGINAL NOTES ON MORO HISTORY

(Commentaries on Muslim history)

Roque Yusuf Santos Morales,PhD (hons)Copyright 2013

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Table of Contents :Contents Page

1. Introduction 3

2. A brief narrative of the Sulu sultanate 4

3.Looking at an old historical issue : Sabah and its Angles

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4.Reflecting on the Iranun Tarsilas 20

5. Lost Moro Heroes, Gems of the Malay race 25

6. Where are the missing Moros? Looking into the tributaries and relatives of the Sultans of Sulu pre-Spanish Circa

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7. Marginal Notes of Moro History in Passing 39

8.Signs of the times : are traditional leaders on their way out?

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9. Culture as a mechanism of transmission of knowledge

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10. Rizal from a Moro Lens 78

11. Epilogue

12. Bibliography for additional readings

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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 Morales26 March 2013

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A brief narrative of the Sulu sultanate 1

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

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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 conquest till the Muslims today only occupied a tiny portion of Mindanao, when in reality, for hundreds of years before the Spaniards arrived in the Philippines the Muslims established communities in Luzon, Visayas and Mindanao.

Among those communities were Kota Seludong, Macabebe kingdom, and the Kumintanes kingdom of Batangas, all ruled by relatives of the sultans of Brunei and Sulu.

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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 Sultanate (Islamic Kingdom) patterned after the Islamic sultanates in the Middle East after the arrival of Shariful Hashim who married Rajah Baguinda’s 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

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 his command were the Balanguingui Admirals (Rajah Laut or alternatively called Amir Bahar2) who were equals to the Maguindanao Royal Navies manned by their Iranun cousins (called Datu sa Kaluudan), which conducted routine raids and travelled to almost all parts of Nusantara (Southeast Asia) and even as far as China which considered Sulu to be a trading partner and ally.

Its naval and maritime trading fleet was

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

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notable enough to be considered a regional power and proof of this was the strong presence of Chinese as well as its being 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 dominions properties of the Sulu sultanate this day. This battle was won through the Balanguinguih and Iranun 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 datus establish their stay, specifically to ensure safety of sea routes of the sultanate is 163 miles away from Spratlys, 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), plus other kingdoms in Southeast Asia and had unbroken exchanges of diplomatic relations with these nations and kingdoms for centuries.

So we can say that the Tausugs knew effective governance as well as gained wisdom from the guests and scholars who frequented its shores. It had also fought and did not surrender to the might and power of Spain (the superpower at the time) for over 377 years without surrender though other parts of the Philippines surrendered and were controlled by Spain from 1521 to 1898.

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Among the notable features of governance was the presence of the Ruma Bechara (Royal council), the Qadi’s (judges), the Panditas (Imams) and the Panglima (governors) which were part of a participatory type of 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 the Tausugs and entail great effort to massacre many of its greatest warriors.3

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.

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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 Sulu Darul Islam without referendum or plebiscite to the newly created independent Republic of the Philippines and from then it was considered part and parcel of the Philippines as from 1946 to this day being attached as several 13

provinces (Basilan, Sulu , Tawi-tawi) under ARMM, while Palawan and Spratleys under Region 4-b and Sabah (which was leased to the British) now under Malaysian administration.

The Sultanate then became historically the site of many insurrections and many of the historical leaders of 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.

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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.

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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 cannot but help look at the various 16

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 has been a hotly debated discourse 17

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 or cease to exist, so does the property rights of individuals/entities over 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 MILF4 who signed a peace deal with the government through Malaysia. 4 Moro Islamic Liberation Front (MILF),

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A relative who was privy to the negotiations prior to the conclusion of the FPA of the MNLF5 and the GRP, recalls a scenario when Misuari, and several other top leaders of the mnlf were in Lantaka hotel meeting with 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

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unwilling to budge an inch, it makes me remember of two scenes where two protagonists have mentioned very relevant soundbites :

“Who has claim? None has claim. All has claim”

“what is Jerusalem to you?”

“nothing”,”everything”.”6

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

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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 serves as a document that establishes seniority and relations among clans which may be used for many purposes among them conflict resolution, marriage, aqeeqah, burials.

It is recited in Khutbas (the ones that narrate the traditional sultans, also referred to as Ameerul Mumineen) as salutations to the Rulers who descended from the Holy Prophet (salawatullahi alayhi).

The tarsilas establish a sense of relationship

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to people, families and clans which in a way establishes connections.

What is unique to the tarsilas is that in ways certain Shajarahs (family trees is another name for 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 was not the usual Shajarah (family lineage or tree) that is carried by the Seyyeds or Alawi Shariffs, in the sense that it may possess the nescessary elements of a Seyyedi Shajarah (transmission of lineages and geneaologies) but it also carries the institutional memories that the Kadatuan (seyyeds/nobilities) carried during the course of their journey as a family in Mindanao, among them are the locations of their relations, births, marriages, deaths, wars, battles and realms. 23

These are elements that are parts of an indigenous narrative that is present in the traditions of the Indigenous peoples. what is common among indigenous peoples is 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 people’s 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, among them is the establishment of 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.

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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, as well as the repeated erasures through both physical and cultural 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

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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, or the reverse. Asking further questions regarding the identity of the two persons will only result to the schoolboy scratching his scalp as he barely knows much about these symbols. Cultural genocide has been the method of erasing and defacing the racial memories of a people, which is both scarring and enslaving. This has been described to be the cause of the colonial mentality of the people. It is a result of this cultural genocide that we are unable to remember as a people our collective memory and history. Part of this amnesia is the loss of 27

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 ¨Örang 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 the clash between Magallanes and Lapu Lapu, A cousin of the Sultan of Sulu, this was the first instance where the Spanish Armada had met a group that was having the same religion as their enemies in Qurtuba and Andalus (postscript to this, the Spanish fleet left in full view of the Spanish forces anahiliting the last remaining Muslim forces of the Amawi 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

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

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 Moros, which had undergone a convert or die assimilation policy, not withstanding the brutal death of the chiefs and the eventual enslavement of the 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 of this heritage has taken many forms. Among them is the Maharlika culture, which puts more emphasis on the pre-islamic civilization that was not respresentative of the Malay culture that represents the evolution of the Malay people as well as the ¨Philippine islands¨. 32

The different oral traditions or what is known as tarsilas clearly indicate that the preceeding statements stated herein comes from both the Sultanates of 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 heroes, who have been subsumed under the pages of surveys, reports and records of colonial authorities, in the hope of rediscovering parts of our past.

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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

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with tributaries reaching as far as the Arayat area. Although Historically we still have to unearth many documents in the Spanish, Dutch and other European archives regarding their 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 to piece together the historical legacy of the "Philippines" or "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 by Dr. Martinez, a descendant of Datu Dimaandal from Batangas, classes in Pihilippine History mentions that Datu Puti and nine other datus left Borneo to avoid the cruel rule of a relative, the Sultan of Brunei.

Most researches later will show that the Sultans of Brunei, related to the other Sultans of Southest Asia through intermarriages, is descended from the Hassani (shariff) bloodline of the prophet Muhammad (SAW).(Jumaani,2000) The taga-ilogs (Tagalogs) among them are Rajah matanda, Rajah Bangkusay and Rajah Sulayman, who were cousins of the Sultan of Sulu.

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Notable to mention here that when the Sultanate of Sulu was usurped, Sultan alimuddin went to manila originally to seek help among his kin but later approached the Spaniards upon finding the Tagalog Tributaries decimated by Spanish Power. The Arayat Rajahship, though not fully documented by local tarsials except in passing, has been mentioned in Spanish archives due to the fact that they hace 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.

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Archeological finds has been hard to find since there was an active effort to remove traces of their presence . This can be however seen in the practices and cutlure of the tagalogs (Martinez, 2011) The Visayas area is another part of Moro History that tarsilas point out to have tributaries to both the Sulu and the 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 to the Sama language, called "Ambak", the island closely ressembles the traditional surroundings of Kaulungan and 38

Balanguinguih islands, traditional home to the navigators of the sulu sultanate- the 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 the quest to fully understand Filipino culture, perhaps we may need to face the fact and answer the question, "Where are the Missing Historical Moros"?

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Marginal Notes of Moro History in Passing :

The Muslims in the then Philippine archipelago were once a dominant group in the country. They have some 500 years 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.

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While its agricultural crops include rice, corn, root crops, vegetables, cassava and fruits. Marine products like 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 Mindanao has substantial mineral deposits. Zamboanga del Sur has 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.

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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 Mindanao, the Muslims are dominant only in Lanao and Maguindanao provinces. While the rest of the Muslim populations are scattered in nearby provinces such as Zamboanga peninsula, North Cotabato, Sultan Qudarat, South Cotabato, Davao Oriental, Davao del Sur and Sarangani island.

In the Sulu Archipelago, the Muslims are all dominant in three island provinces of Basilan, Sulu and Tawi-Tawi.

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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 may also be another term for cultural grouping of nations though may not necessarily conform to todays context of 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 is derived, and thus becomes a uniting factor for group cohesion. The Muslim ethnic groups in Mindanao and Sulu are linked by both ideological and 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.

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Some groups speak one mother language with three variations like the Maranao, Iranun and Maguindanaon. Culturally it is evident from both tarsilas, language and genetics that the primal language was that of the Iranun which later splintered of to the development of the Maguindanon and M'rnao 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 which means lake. Their oldest settlement started around here, and up to this day, highly populated communities still dot the lake. 45

Their language is similar to Maguindanaon and Iranun. One shall be confused as to which of them owns the mother tongue since the Maranao and Iranun can understand 60% of the Maguindanaon language. At any 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 the colonial period, they fought against the Spaniards, usually under the flag of the Maguindanao sultanate. Like other Muslim ethnic tribes, the Maranao are brave and have offered sacrifice in defense of their homeland and Islam.

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Throughout the colonial period, Lanao was one provincial tributaries of the Maguindanao sultanate. Seeing the importance of Lanao, the American colonial government in Manila encouraged landless Filipinos to migrate to 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

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 of the marshlands and rivers of the mighty Liguasan marsh-river systems, they have later established the Major sultanate of Maguindanao which was ruled over initiatlly by Iranun-Maguindanao half-breeds and later being ruled over by Datos and sultans.

They eventually created theRajah Buayan Sultanate and other minor sultanates like the Sultanate of Kabuntalan (which were the 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 and Sapa-Sapa. These people have a high level of literacy rate compared to other Sama sub-group. Almost every Sama barangay in the mainland has a public school.

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Higher institutional learning is also available such as the MSU-Tawi-Tawi and the Tawi-Tawi Regional Agricultural College (TRAC). Most top government positions are held by Sama.

Like the Tausugs, the Sama are exposed to almost all fields of discipline and it is common to find them in 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 Sama language. Geographical distance being separated from 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 Bangingi have a well-developed social organization comparable to the Tausugs. Back to the sultanate period each 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 leaders. They had four strong Kuta at Zamboanga before the 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 group in this country to reach Bengal bay and explore the Indian ocean. 52

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

There are only individual initiatives. The Bangingi remain far from collective social progress.53

Jama Mapun are another Sama sub-group. They call their dialect as pullun mapun which is part of the Sama language. The term mapun stands for west. They call themselves as Jama Mapun because they are situated at the distant west of Sulu. They are concentrated largely at the Turtle island, Cagayan de Tawi-Tawi an island municipality located at the border adjacent to Sabah. They are also found in southern Palawan. Like the Bangingi, the Jama Mapun adopted permanent settlement, hence they have a clear-cut social organization where the panglima is recognized as top community leader. During the Sulu sultanate period, Jama Mapun used to be of a military strategic importance to the sultanate. It 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 embraced Islam from Brunei Muslim missionaries.

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The propagation of Islam was active during the 15th century when Muslim principalities rose from the eastern side of the Malay peninsula and Borneo. At this period, the Brunei sultanate was expanding its influence to the Philippines and Palawan is not far from Brunei. The Sulu sultanate also helped to strengthen Islam among the Molbog.

Historical Gap

Historical gap is a period between two or more events keeping the new generation detached from the old ones. The new generation can no longer determine the culture of the past, and eventually may chart its own course different from their 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 the sultanate era from the present.

The culture of the people underwent transformation in 50 years time under US rule. 50 years thereafter, the people 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 of Islamic political institutions in Southeast Asia in the early 15th century is viewed as the culmination of Islamization after about 200 years when the Arabs 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 in the Islamic orbit.58

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 strong. Hashim Abubakar was the founder and the first sultan of the Sulu sultanate. His father was an Arab from Hadramaut; his mother was a princess from Johore. According to the Tausug salsila, Abubakar belongs to a sharif lineage, which is one of the descendants of Nabi Muhammad (S,.A.W.).

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The term sharif is a title of nobility. When Abubakar rose to power, he assumed five titles affixed to his name, thus his official name runs as follows: Paduka, Mawlana, Mahasari, Sharif Sultan Hashim Abubakar.

The Sulu sultanate is multi-ethnic. At the height of its power in the early part of the 18th century, its territory encompassed the whole Zamboanga peninsula, Basilan, Sulu, Tawi-Tawi, Palawan and Sabah.

On the same period, the sultanate began to intensify its foreign relations with neighboring Muslim principalities in Brunei, Makassar, Manila, Cebu (before Spanish era), Maguindanao, Buayan and Batavia including China. 60

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 to survive two major colonial waves: the Spanish and the US colonialism. Despite its political decline in the beginning of the 19th century, the Sulu sultanate maintained her status as 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 preachers reached the Lanao lake before the arrival of foreign Muslim missionaries, possibly the Malay 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 name attests his forefathers had settled long time in Johore. Kabungsuwan and his followers arrived Malabang in 1515. He was accompanied by large group of Sama people who according to Dr. Kurais, a Sama scholar Kabungsuwan had passed by Tawi-Tawi and picked up some Sama people to accompany him in his journey to Mindanao.

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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 in place. Both the Sama and the Iranun had already explored the many sea 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 as the culmination of Islamization in Mindanao. It was actually a political necessity. Clearly, the sultanate was adopted as an instrument to consolidate the emerging Muslim communities.64

The first seat of the political power of Maguindanao was Slangan and 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. It was the royal family with which Sharif Kabungsuwan was linked through affinity.

Since Maguindanao family became a symbol of Muslim power in Mindanao, their name became the official designation of Muslims throughout the Pulangi valley.

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In the upper Pulangi valley the ruling datus were the Buayan family. Because of their influence, the whole areas were called Buayan. The political institution of the Buayans became Islamized as a result of the marriage of the Buayan prince to the daughter of Sultan Sharif Muhammad Kabungsuwan.

After the death of Kabungsuwan, the Buayan family founded the Sultanate of Buayan as independent entity from the Maguindanao sultanate.

The existence of two sultanates in mainland Mindanao strengthened Islam but often the source of friction between the Buayan group and the Maguindanao.

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In lull times, these sultanates fought each other for political supremacy over Mindanao. They also fought together against their common enemy in the face of 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 his battle against the Spaniards, he aligned himself with Rajah Sirungan the ruler of the Buayan sultanate. Both leaders had for several times joined forces in their expedition to the north. 67

The Buayan leaders managed to gain supremacy in the Pulangi valley only after the death of Rajah Buisan. The latter was succeeded by his son Sultan Qudarat. During his ascension to power, Qudarat was too young. It was for this reason the Maguindanao sultanate became overwhelmed. It took more than ten years for Sultan 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 political hold of the Maguindanao sultanate over Mindanao however did not last long. Dynastic quarrels often broke out among the Muslim leaders. In the later part of the 18th century, the Maguindanao sultanate loosened its hold upon the Buayan (Majul, 1997:31).

Its steady decline continued up to the arrival of the American colonialists in 1900. This decline created a vacuum which was later filled up by Datos who were close to Americans and the rest was modern Moro History.

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Signs of the times : are traditional leaders on their way out?

When we look at our indigenous forms of governance, whether Moro or Lumad, we see that they have forms of leadership and systems that take care of communities and people. This being reinforced by the worldview they have that man is part and parcel of his environment, and that any action or policy that is undertaken ignoring this cardinal rule would end up either a 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

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into context8. 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).

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environment. With the coming of the "man from the west" who sought to civilize the natives through westernization and subjugation through the cannon, it brought with them all the systems of corruption that plagued then the west, 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 councils supplanted and divided with the lure of the glittering gold, with creation of rival councils to secure approvals and permits.

Datus being bribed if not killed, resulting to the loss of a civilization of knowledge and the eventual dissolution of culture. Abuse of the Moros goes a little earlier where rival claimants supported,the loyal soldiers massacred with viziers and council 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 are handled by the national government, Lumad Datus ordered to cooperate with transnational companies who 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 all of these happening with an increasingly fast pace, we all tend to ask, where are the traditional leaders and are they on their way out.

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Culture as a mechanism of transmission of knowledge

Communities rely strongly on culture as the binding ingredient, which ensures that communities stick together and institutes mechanisms that protect their identities.

Communities that are untainted by western consumerism and influence normally ascribe the environment as part and parcel of both the collective and individual identities.

As such specific practices that are focused to ensure protection of the environment evolved among these communities that are based on their communal values and beliefs.

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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.

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

Their being communal repository of knowledge also allows them to guide the community in the proper use of the community resources through the practical application of the “Ilmu” (knowledge ) that they possess and pass on to the next 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?

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Rizal from a Moro Lens.

A Moro’s reflections on the Rizaliana thesis. As a child, it would be impossible not to admire the man we know as Jose Rizal, multi-talented, intellectual, ADHD afflicted (my supposition), and one whose thoughts 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. Many however say that someone should bear that honor instead of Rizal, being said to be popularized by a colonial power in order to mentally subjugate the Malay race that Rizal proudly represented.

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Rizal among others, also made several contributions that Moro’s 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 he future implications and problems that the Sulu Sultans would 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 or Kaggi Pulaku, as what Lapu lapu was called. Many a valiant Moro hero was forgotten and never openly acknowledged, except their memories were kept alive by their tarsilas and kissahs. 80

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 and the people assimilated whether forcibly or not, and recognition still but a dream like the stories he wrote, and the aspirations they fight for is but like ink written over running water.

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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.

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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

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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)

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