Module 3: Institutions of Minsupala before the Advent of Islam Flashcards
How does the traditional socio-political organization of the natives look
like prior to the coming of Islam in Minsupala?
Prior to the arrival of Islam in Mindanao, Sulu, and Palawan (Minsupala), the natives lived in small, autonomous barangays that shared a generally homogenous culture influenced by their environment. Each barangay was led by a Datu, assisted by a council of elders, and was socially stratified into three classes: the ruling Datu and his family, freemen (including warriors, merchants, and artisans), and dependents (such as debt peons and prisoners of war). Unlike the rigid caste systems of medieval Europe and India, social mobility was possible, with some tribes selecting leaders based on merit rather than lineage. Some communities, like the Manobo, even allowed women to become chieftains if they possessed wisdom or spiritual abilities. Despite variations in names and structures, the socio-political organization of pre-Islamic Minsupala remained largely similar across different ethnic groups.
among the Higaunon, the barangay finds its equivalent in the term “____” while the Maranao “_____”
Gaop
Pengampong
Generally, we can draw the social stratification system of the barangay into three,
namely:
- The Datu (and his family)
- The Freeman (warriors, merchants, peasants, artisans)
- Dependents (debt peons and prisoners of war)
Among the Tausug, traditional community
leaders known as ____ are not also based on bloodline but by the material, moral and intellectual prowess of the person. In other tribes, even the chieftainship can be open to women, who could demonstrate wisdom, magical powers, the ability to communicate with the unseen world and performing sacred rituals. This is especially true among the Manobo who had witnessed the leadership of several lady Datus known among them as ______ . In other cultures, being chieftain can be very exclusive to men.
Taumaas
Babaihon
What kind of leadership and governance did the Pre-Islamic natives observe?
The pre-Islamic natives of Minsupala followed a decentralized yet structured leadership system where the Datu, Timuay, or other tribal chieftains governed with the respect and support of their people. Leadership was based on bravery, wisdom, generosity, and the ability to maintain peace and order. Governance was not dictatorial, as the Datu consulted a council of elders, making decision-making a collective effort, similar to early democratic principles. A good leader was expected to be selfless, morally upright, and responsible for resolving conflicts, often using personal wealth to mediate disputes. The role of a chieftain extended beyond governance; he was a protector, mediator, provider, and cultural guardian, earning loyalty through service rather than power.
many oral traditions would tell us that when Islam was introduced to Mindanao, communities and tribes who accepted the Islamic faith conveniently changed the title
“Datu” into “Sultan”, “Imam”, “Hajji”, “Qadi” and other Islamized titles
Among the Higaunon, the territory of the
Datu is called ___and the people therein are called his ___.
Gaop, sakop
Datu means
Selfless
Datu must also be someone who knows how to recite the ___, sing the ___ and narrate the ____ (origin stories of the Higaunon people) and ____ (history). He must learn the ___ or the spirits commonly invoked during the performance of ___ (prayer rituals)
Dasang
Limbay
Bunsuda
Ulaging
Talawagon
Singampo
How do the natives resolve conflict the traditional way?
The natives of Minsupala traditionally resolved conflicts through indigenous mediation processes aimed at reconciliation rather than punishment. Conflict resolution was led by a Datu, who acted with the guidance of elders and the consensus of the community to ensure fairness and prevent tyranny. Mediators, often respected elders, relatives, or influential figures, facilitated dialogue between the conflicting parties, emphasizing calm communication and the avoidance of hostility. Punishments varied based on the severity of the offense, with minor disputes settled through moral damages and major offenses occasionally leading to the death penalty. However, to prevent further violence, Datus often proposed alternatives like blood money or community service. Rituals such as the Higaunon Tampuda, where the symbolic cutting of rattan signified the end of conflict, and the Sandugo or blood compact, where parties became blood brothers, were performed to seal peace agreements and foster unity.
Reconcilation in
- Bisaya
- Tagalogs
- Maranao
- Higaunon
- Maguindanao & Tausug
Bisaya - +Husay
Tagalogs- Pagpapatawad at Sandugo
Maranao - Kapeprela’i
Higaunon - Diyandi
Maguindanao & Tausug- Pagsulut
blood money called ____
manggad
For the Higaunon, a dispute must be ended by a ritual called ___.
Theoretically, two things could happen at the conclusion of the ritual:
Tampuda
1.) end the dispute violently by all-out-war; or
2.) peacefully end the conflict through reconciliation and forgetting the offenses.
Tampuda as a ritual starts with a ___
pandalawit (prayer)
1.What is Sandugo or blood compact
2. The sealing ritual after a conflict was resolved is called ___
3. The Tausugs recognize this ceremony as -_____
- Participants made a small chest incision to draw blood, symbolizing sincerity. The blood was mixed with wine and shared, signifying their bond as blood brothers.
- Sadyandi
- Paginum Dugo
What was the landholding system in the pre-colonial days?
In pre-colonial days, the landholding system was communal, with land collectively used and managed by the community. The Datu acted as the manager overseer, while individuals held usufructuary rights (the right to use the land) but could not own or sell it. Land activities were done cooperatively, reflecting the spirit of Bayanihan and mutual support.
What is Maratabat and how does it capture the definition traditional pride, honor and dignity
Maratabat is a Maranao concept representing pride, honor, and dignity, extending beyond the individual to the family, clan, or tribe. According to Mamitua Saber (et. al.) maratabat is the “key to Maranao psychology”. The anthropologist
Melvin Mednick also added that the notion of “maratabat is the single-most emotionally charged concept in Maranao culture”. Maranaos used this folk mental makeup “to account for, explain, justify and rationalize actions and behaviors over a wide range of situations”.It defines social rank, status, and self-esteem, making it a communal value. A person’s maratabat reflects not only their own image but also that of their family. When manifested positively, it promotes bravery, generosity, and conflict resolution. However, it can lead to feuds (rido) and destructive pride when misused. Maratabat embodies both constructive and harmful potential, shaping the Maranao people’s social fabric.
Maratabat-
Pride, Honor, Dignity
What are some of the features of the natives’ indigenous religions prior to
the coming of Islam inMinsupala?
Before Islam and Christianity in Minsupala, natives practiced indigenous religions with these features:
Supreme Being: They believed in a Creator (e.g., Magbabaya, Bathala).
Nature Spirits: They revered spirits in mountains, waterfalls, and trees (e.g., Tonongs of the Maranao).
Rituals: They performed ceremonies with offerings and music for protection and harvest.
Omens: They interpreted natural signs (e.g., Limukon bird’s call) as spirit messages.
Baylan (Shaman): A mediator between humans and spirits, offering healing and protection.
These beliefs persist in folk Islam and folk Christianity today.
Various names of “God” in
- Subanen, Higaunon, Bukidnon, Mansaka
- Bisaya
- Tagalog
- Manobo
- Bagobo
- Dibabawon
Magababaya- Subanen, Higaunon, Bukidnon, Mansaka
Magbubuhat - Bisaya
Bathala/Maykapal- Tagalog
Manama- Manobo
Mandarangan- Bagobo
Taginiit - Dibabawon
Maranaos used to believe in ___ which are thought to be benevolent unseen beings.
Tonongs
- the Tonongs descended from the union of Rajah Indarapatra and a Karibang (water nymph, Potri Rainalaut. Their invisible child, ancestor of the Tonongs, vowed to protect his human brother, ancestor of the Maranao. The Maranao invoke the Tonongs for protection and perform rituals with offerings and music for good harvests and safety.
Manobo- One particular omen is the sound of the ___ (turtle dove) which according to Manobo belief is the messenger of Mother Earth.
Limukon
For the Subanen, the planting season is communion with the spirits. Every year, they set aside an amount of seeds that will be used for a special ritual called ___.
Pangasi
- The Pangasi ritual by planting seeds in holes without covering them, believing that spirits and stars will protect and nurture the crops.
Is a spiritual leader who mediates between mortals and spirits, offering healing, protection, and conveying messages from the spirit world.
The Baylan
Sandugo and Sadiyandi
Sandugo and Sadyandi are rituals of peace.
Sandugo- involves a blood compact symbolizing friendship and alliance.
Sadyandi- The sealing ritual after a conflict is resolved. (B’laan) Involves a blood-mixing ritual to seal peace and create a bond of blood brotherhood.
