MODULE 2

THE SETTING: MINSUPALA AND ITS PEOPLES AT PRESENT

Juvanni A. Caballero & Sittie Juhanna M. Pandapatan
Department of History, CASS, MSU IIT

I. Objectives
At the end of the module, the students should be able to answer
the following questions.:

1. Where is Mindanao, Sulu and Palawan?

2. Why is Palawan included in the setting of History 3?
3. Who are the peoples of MINSUPALA at present and how
can we categorize them?
4. How many are the peoples of MINSUPALA as of the 2012
census?

II. LESSON PROPER

1. Where are Mindanao, Sulu and Palawan?
Geographically, the name "Mindanao" is understood (or is it
misunderstood?) by people mostly by Filipino speakers and writers, to
mean two things, which often results in some kind of prepositional
confusion. First, it refers to the second largest island in the archipelago
in which concept of the word people are said to live and events takes
place (with the correct preposition) "on Mindanao", that is, on that
island. Second, to people minds, the term stands also for the group of
islands that comprises of mainland Mindanao and the adjacent islands in
the southern part of the country, in which case people talk about events
taking place "in Mindanao", the region. Most times, Filipino speakers
and writers use the preposition "in" even when they mean "on" the island
( as they would erroneously say, "in Luzon"): the prepositional tangle
continues as part living of history.
With a land area of 94, 630 km2 (about 10,000 km2 smaller than
Luzon), the mainland of Mindanao provides a large amount agricultural,
industrial, commercial and tourism potentials. Together with the island
chains of Basilan, Sulu and Tawi-Tawi, the Mindanao islands group
provides 25% of rice; 67% of cattle and tuna; more than 50% of corn,
fish and chicken; 100% of pineapple, rubber and banana exports; 90% of
plywood and lumber; 63% (1 billion metric tons) of nickel reserves;
48% (50.3 million metric tons) of gold reserves; 38.5% (2.6 million
hectares) of forest and 38% (3.7 million hectares) of farmlands for the
entire Philippine economy. Yet of the 20 poorest provinces in the
Philippines (MBN index), 13 are in the Mindanao region, including the
ARMM provinces now BARMM.

The Mindanao islands groups, with the southern portion of

Palawan, is home to the tri-people – at least 18 ethno linguistic groups of
Lumads; 13 groups of Moros (i.e., Bangsamoro) and at least nine
migrant ethnic groups of “Christians” from Luzon and Visayas. The
island group is divided into six regions, which are further subdivided
into 25 provinces. Collectively, the island group of Mindanao is
bounded on the north by Bohol Sea, on the east by the Philippine Sea, on
the west by the Sulu Sea and on the south by the Celebes Sea. Mindanao
itself, the island, is mountainous, and is home to Mount Apo, the highest
peak of the country.

Islands Groups of Mindanao

The islands group of Mindanao is an arbitrary grouping of islands
in the Southern Philippines, which encompasses six administrative
regions. These regions are further subdivided into 26 provinces, of
which only four are not on Mindanao itself. The islands group includes
the Sulu Archipelago to the southwest, which consists of the major
islands of Basilan, Jolo, and Tawi-Tawi, plus the outlying islands in
other areas such as Camiguin, Dinagat, Siargao, Samal and Sarangani.
The six regions are the following:
Zamboanga Peninsula (Region IX), formerly Western Mindanao, is
located in the landform of the same name. It consists of the provinces of
Zamboanga del Sur, Zamboanga Sibugay, Zamboanga del Norte and the
two cities of Zamboanga and Isabela, which are independent of any
province. Isabela City is the only territory not on Mindanao Island itself
and is located on the island of Basilan. The region’s new administrative
capital is Pagadian City and the whole region used to be a single
province named Zamboanga.

Zamboanga Mindanao (Region X) consists of the provinces of

Bukidnon, Camiguin, Lanao del Norte, Misamis Occidental and
Misamis Oriental, plus the cities of Cagayan de Oro and Iligan City. The
province of Camiguin is also an island just off the northern coast. The
administrative center and capital of the region is Cagayan de Oro City.
Davao Region (Region XI), formerly Southern Mindanao, is located in
the southern portion of Mindanao Island. The region is divided into the
provinces of Davao Oriental, Davao del Norte, Davao del Sur and
Compostela Valley, plus Davao City. The region encloses the Davao
Gulf to the South and includes the island of Samal in the Gulf and the
Sarangani Islands further to the South. Davao City is the region’s
administrative center.
SOCCSKSARGEN (Region XII), formerly Central Mindanao, is
located in the South-Central portion of the island. It consists of the
provinces of South Cotabato (which used to be part of Region XI), North
Cotabato, Sultan Kudarat, and Sarangan plus Cotabato City. The names
of the provinces together with General Santos City, spell the
acronymous name of the region. Cotabato City, geographically located
in, but not part of Maguidanao province, is the region’s former
administrative center. Koronadal Citty, in South Cotabato, is the new
administrative center of the newly formed region.
Caraga (Region XIII) is located in the north western part of Mindanao.
Its provinces are Agusan del Norte, Agusan del Sur, Surigao del Norte,
and Surigao del Sur. The administrative center is Butuan City in Agusan
del Norte. The region also covers the outlying islands of Surigao del
Norte such as Dinagat, Siargao and Bucas Grande Islands.

The Autonomous Region in Muslim Mindanao (ARMM) now

Bangsamoro Autonomous Region in Muslim Mindanao (BARMM)
is a special region, which covers the territories predominantly populated
by Muslims. It consists of almost the whole of the Sulu Archipelago
(Isabela City is not part, as it is under Zamboanga Peninsula Region) and
two provinces in the mainland, namely: Lanao del Sur and
Maguindanao. The provinces located in the Sulu Archipelago are
Basilan, Tawi-Tawi, and Sulu. The first two provinces (i.e, Basilan and
Tawi-Tawi) are themselves the main islands of their respective
provinces, while the main islands of their respective provinces, while the
main island of Sulu is Jolo Island. Ironically, Cotabato City, which is not
part of the ARMM, is the region’s administrative center.
While Palawan is not on Mindanao, it may be necessary to introduce the
island province at this point to answer the question posed above.
Administratively, Palawan is an Island province that is attached to
region 4 (Southern Tagalog), with the acronym MIMAROPA). It
stretches from Mindoro in the Southeast to Borneo in the southwest and
lies between the South China Sea and the Sulu Sea. The province is
named after its largest island, Palawan Island, measuring 450 kilometers
(280) long and 50 kilometers (31 miles) wide.

2. Why is Palawan included in the study of History 3?

Perhaps, one wonders why Palawan is included in the setting of History
3. As pointed out already, Palawan is administratively attached to
Luzon, being part of the southern Tagalog region (Region IV) while,
geographically, it is part of the Visayas group of Islands. However, at
the time of the great sultanates, some parts of Palawan, especially the
southern portion, were under the jurisdiction of the Sultan of Sulu, thus
making island historically attached to the Sulu Sultanate. Also, the
presence of Islamized tribes in Palawan culturally links the island to
Mindanao.
3. Who are the peoples of Minsupala at present and how may
they categorized?
Broadly, the peoples of MINSUPALA may be categorized as: 1.) the
Miugrants and their descendants 2.) the Indigenous Groups.
The Migrants and Their Descendants
The “migrant populations” of Mindanao refers to the people who
were originally inhabitants of the island. Mostly, they were natives of
Luzon or Visayas who came to Mindanao and stayed beginning from the
early 20th century. Their migration began as a response to American
invitation for permanent settlers on Mindanao (either through the
government-sponsored resettlement program or through private efforts).
As commonly used among Mindanaoans, the word “migrant” or
“settler” was often confused with the term “Christian.”
Of the migrant peoples, the following have significant populations
on Mindanao: the Cebuano from Cebu, the Ilonggo from Panay and
Negros, the Bol-anon from Bohol, the Waray from Samar and Leyte, the
Siquijodnon from Siquijor, the Tagalog from Central Luzon, the Biclano
from Bicol, the Kapampangan from Pampanga and the Ilocano from
Ilocos. The Chinese and other non-Filipinos may well be included in the
migrant category of “other settlers” from Luzon and Visayas.
The Indigenous Groups
The indigenous groups refer to the people who inhabited Mindanao
“before history”. According to B.R Rodil, this group can be further
categorized into three, namely: 1.) Indigenous Christians .2) Moros and
3.) Lumads.

1. The “Indigenous Christians”

It may be stressed that when the Spaniards arrived on Mindanao in
the second decade of the 17thcentury, they already noted a significant
number of Visayan- speaking peoples in the northern and eastern parts
of the island. These people would eventually become the Christian
communities in the Spanish controlled territories of Mindanao whose
population was noted to be 191,493 in 1892. Further on the “indigenous
Christians” of Mindanao, B. R Rodil says:
It is no longer easy to identify them because they have assimilated
into the migrant Visayan population which now compose the
majority of the place. They are known locally by their place names
like Davaweňo in the Davao provinces.. mostly in Davao Oriental;
Butuanon in Butuan, Camiguinon or Kinamiguin in Camiguin
Island, Cagayanon in Cagayan de oro.. Iliganon in Iligan..
Dapitanon in Dapitan, Dipolgnon in Dipolog, Chavakano in
Zamboanga,.. Surigaonon, Waya waya, Jaon-jaon are spoken in
towns of Surigao del Sur.

It would seem, therefore, that the “indigenous Christians,” so

called, were original Mindanao IP’s who became Christianized; more
exactly, perhaps, they were Christianized IPs . In their case, therefore
being “Christian” did not necessarily mean being a “migrant”. To further
illustrate this point, try to consider one oral tradition in Lanao which
states that the Iliganons were originally Meranaws who befriended the
Spaniards. Later, these friendly Meranaws were converted to Christianity
of the Lake region. In the course of time, the Iliganons would learn the
language of the Visayan soldiers brought by the Spaniards so that they
(i.e. the Iliganons) were soon speaking the Visayan language among
themselves. This observation of an oral source is worth noting.
 Kung tan-awon nimo ang batasan sa typical nga Iliganon, actually
Meranao na siya og batasan. Kanang dili magpapildi, kanang taas nga
garbo or maratabat, ug pag tinabangay sa panhon sa away, Meranao na
siya nga batasan. ( Free translation: If you observe the attitude of a
typical Iliganon, you would notice that his attitude is that of a Meranao.
The way he makes sure he is not defeated, his very high pride, and
mutual aid during fights, is simply typical among Meranaos.)
Add to the above observation the fact that some Iliganon families
or clans trace their genealogies to prominent Meranao families in some
places in the lake region.
2. The Moros

The second group of indigenous peoples in the Mindanao Islands

group is the Moro. As community understood at present, the term Moro
refers the thirteen Islamized tribes of Mindanao, Sulu and Palawan. A
summary of the Moro tribes with the corresponding places of cultural
dominance is presented below.

Name of Tribe Traditional Homeland

Panimusan Mainland Southern Palawan
Molbog Balabac island (East of Southern
Palawan)
JamaMapun Cagayan de Sulu (South Palawan)
Sama’a Tawi-TAwi cluster of Islands
Tausug Jolo cluster of islands
Yakan Basilan
Badjao/Sama Dilaut Entire Sulu archipelago
Kalibugan Zamboanga Peninsula
Iranun Illana Bay area
Meranao Lanao provinces
Maguindanaon Cotabato provinces
Sangir Sarangani and Samal island
Kalagan Davao provinces
 The definition of the term “Moro” is actually a product of evolution.
Etymologically, the word was derived from the Spanish term Mauru/s
(“Moor” in English), which referred to the Muslims of North Africa who
colonized southern Spain for more than seven hundred years. If the
Filipino complain about the 333 years of Spanish colonization in the
Philippines, the Spaniards must have been furious against the Muslims
who colonized their country for almost eight centuries.
We can understand therefore the bias and hatred the Spaniards had
against the Muslims. Being colonized for more than 700 years was not
among their more pleasant experiences. Nevertheless, if the Spaniards
begrudged and resented the Moorish colonization of Southern Spain, it is
important to stress that the Muslims of Mindanao and Sulu had nothing
to do with it. It would be quiet unfair if one let the Muslims of Mindanao
and Sulu “pay” for the “mistakes” of their North African religious
counterparts.
“Anyhow, the Spaniards appeared to have made the Muslims of
Mindanao and Sulu “pay” for some Spanish hurt incurred elsewhere in
the globe, while the Christianized natives of Luzon, Visayas and
Northern Mindanao were made to enforce the collection of this
“payment” by conscripting to fight Spain’s war of aggression against the
Muslim Sultanates of Mindanao and Sulu. Unaware that the
Christianized natives were only forced into the military expeditions, the
Muslims started hating the Christianized natives, too. The latter would
eventually bear the brunt of the former’s retaliatory raids. As a
consequence, the Christianized natives started associating negative
connotations with the term “Moro”. Thus, the term equated with pirate,
kidnapper, enslaver, thief, traitor, et cetera. Its negative connotation was
so profound that it did not begin to get turned around in meaning and
accepted even among Muslims until around the emergence of the Moro
National Liberation Front, which in effect, “cleansed” the term of its
unpleasant meanings. In the words of the MNLF.
Originally, the use of the term Moro by the colonialists was meant to
perpetuate an image of the Muslim people of Mindanao, Basilan, Sulu
and Palawan, as savage and treacherous, while they were simply
 daring and tenacious in the defense of their homeland and faith. But
despite its colonial origins the Moro National Liberation Front has
cleansed the termed of its unpleasant connotation by propagating the
more correct view that the tenacity with which the natives conducted
their war of resistance against foreign intrusion was a classic exercise
heroism.
Further, the MNLF even went to the extent of redefining the term to
include non-Muslims like the Christians and Lumads who share common
aspiration and political destiny with the Muslims of Mindanao and Sulu.

3. The Lumads

The last but definitely not the least category of indigenous people is
the “Lumad”. As commonly understood, the Lumads refer to the tribes
who were neither Islamized nor Christianized upon the arrival of the
Spaniards. A summary of the Lumad tribes with their corresponding
traditional homeland is presented below.

Name of Tribe Traditional Homeland

1.)Manobo Agusan del Sur, Bukidnon, Davao
Provinces, Cotabato provinces,
Sarangani province, Sultan
Kudarat.
2.)Subanen Zamboanga Peninsula, Misamis
Occidental
3.)B’laan Davao del Sur, South Cotabato,
Sarangani province
4.)T’boli South Cotabato (Lake Sebu,
Siluton, Lahit)
5.)Mandaya Davao Oriental, Davao del Norte,
Surigao del Sur
6.)Tiruray/Tiduray Maguidanao, North Cotabato
7.)Higaonon Bukidnon, Rogongon in Iligan,
Agusan del Norte, Misamis
 Oriental
8.)Bagobo South and East of Mt. Apo,
Eastern part of Cotabato, Davao
del Sur
9.)Bukidnon Bukidnon province
10.) Mamanwa Agusan del Norte, surigao del
Norte
11.) Talaandig/Tigkalasan Bukidnon province
12.) Ata Manobo West and Northwwest of Mt. Apo,
Davao del Norte, Davao City
13.) Tagakaolo Davao del Sur, South of Mt. Apo,
Sarangani province
14.) Dibabawon Compostela Valley, Davao del
Norte, Agusan del Norte
15.) Mangguwangan Compostela Valley, Davao del
Norte, Davao Oriental
16.) Mansaka Compostela Valley, Davao del
Norte
17.) Banwaon Agusan del Sur
18.) Matigsalug Bukidnon (Tigwa-Salug Valley)
19.) Others

One may presume that the above-enumerated tribes, just like the
Moros, have long wanted to articulate their wish to exercise their right to
self-determination but, for a long time, they have been incapacitated by
lack of organization. In June 1986, after the EDSA-1 Revolution,
representatives from fifteen tribes converged and decided to organize the
“Lumad-Mindanao”, “the first Lumad organization with the goal to
achieve self-governance within their ancestral domain in accordance
with their culture and customary laws. “The term “lumad” was actually
borrowed word from Cebuano, which literally means, “indigenous”. The
tribe deemed it necessary to adopt the Cebuano term because they had
no common language except Cebuano.
 4. How many are the peoples of MINSUPALA as of 2012 and
other censuses?

Moro Tribe Populat Lumad Populat Migrant Populat

ion Tribe ion Groups ion
Tausug 1,155,0 Manobo 436,060 Tagalog
00
Samaa 381,300Subane 356,400 Ilonggo
n
Badjao 116,000 B’laan 280,600 Ilocano
Yakan 168,000 T’boli 122,000 Cebuano
Kolibugan 26,700 Manday 53,850 Boholano
a
Maguindanaon 1,220,0 Tiruray 61,800 Kapampa
00 ngan
,Iranun 176, Higaono 41,800 Bicolano
000 n
Meranao 1,167,0 Bagobo 145,000 Waray
00
Kalagan 33,300 Tagaka 125,000 Siquijodn
olo on
Sangil 8,560 Bukidn 186,900
on
Molbog 10,600 Dibaba 21, 300
won
Jama Mapun 50,800 Manggu
-
wangan
Panimusan/ 13,000 Mansak 74, 100
Palawani a
Maman 1,922
wa (1990)
Talaand 5, 190
ig
Ata 33,400
Manobo
 Banwao 8,200
n (1992)
Matigsa 37, 100
lug
Source: Population as of 2012 taken from Joshua Project:
orientation and Subsistence (Peralta’ Glimpses)

III. Lesson Learned and Peace Message

At a very superficial level, Filipinos are proud to claim that the
Philippines is a multicultural country. Before foreign visitors, they point
out the linguistic, religious and cultural diversity of their people. But at
times, they can be very ambivalent about the differences. Perhaps this
ambivalence comes from their colonial experiences, in which tribal and
regional differences were exploited to condition them to be suspicious,
unwelcoming or even hostile to the other groups. As proof, one hears
now and then tales of bias, stereotypes and discrimination; stories of
exclusive subdivisions, in which certain ethnic or religious groups are
not welcome; violent conflicts involving individuals belonging to
different tribes, etc. Thus, the diversity can be viewed sometimes as a
problem, a weakness and hindrance to Filipinos having a strong sense of
community. In not a few instances, they may be said to be unsure if they
should be happy or sad about each other’s uniqueness.
Paradoxically though, they say, “There can be harmony in diversity.”
They can boast that Filipino culture is made more colorful by the
peculiarities of their languages, religions, festivities, traditional clothing,
cuisine, customs and traditions. But should they limit their appreciation
only to those matters? Are they no supposed looked at the
commonalities they share? While it is true that Filipinos are different
from one another, they nonetheless have many commonalities that are,
indeed, strong bases for unity and harmony. For instance, many of their
ethnic groups belong to the same racial stock; their languages, they share
common vocabularies, material culture and even values. With special
regard to Mindanao, they even share the same homeland, as Mindanao
has become a shared territory, whether its peoples like it or not.
It is not bad Filipinos to look at their differences in as much as their
identities are shaped and defined by their peculiarities. Yet, they should
not forget that apart from their differences, they also have these
commonalities, which in fact may be weightier or a stronger bond—than
their dissimilarities.