Module 4: Geneological and Cultural Connections of the Tri-People of Minsupala Flashcards
The legend of Tabunaway has three known versions
1.) The Maguindanao-Teduray version
2.) Maguindanao-Manobo version;
3.) Maguindanao-Subanen version.
Maguindanao-Teduray version summary
Two brothers, Tabunaway (younger) and Mamalu, who parted ways due to religious differences. Tabunaway embraced Islam, while Mamalu retained his indigenous beliefs and moved to the hills. Despite their separation, they maintained a peaceful relationship, trading goods and supporting each other. Their covenant of mutual respect was passed down through generations, with Mamalu becoming the ancestor of the Tedurays and Tabunaway of the Maguindanaos.
Maguindanao-Manobo summary
The Maguindanao-Manobo version differs a little from Maguindanao-Teduray version in that in the former Timway Tabunaway was the older brother, who did not accept Islam and became the ancestor of Manobo while the younger brother, Mamalu, accepted Islam and became the ancestor of Maguindanao.
Maguindanao-Subanen summary
The story tells of a giant named Tabunaway from Nawan (old Zamboanga) who, along with some of his siblings, embraced Islam when Sarip Kabungsuan arrived. Tabunaway became the ancestor of the Maguindanaos, while his brother Dumalandan became the ancestor of the Maranaos. Their sister, Lindang, married Sarip Kabungsuan, and their descendants became the Tausugs. However, three brothers—Habalu, Milirilid, and Gumabongabon—rejected Islam and became the ancestors of various hill tribes, the Subanen, and Rajah Humabon of Sugbu.
Based on the oral traditions, do we have basis for saying that the
tri-people of MinSuPala (or this archipelago) were related
geneologically?
Yes, based on the oral traditions, there is a basis for saying that the tri-people of MinSuPala and the rest of the archipelago were genealogically related. The legend of Tabunaway suggests a blood connection between the Moro and Lumad, while the Subanen version links this connection to the Cebuano-Bisaya through Rajah Humabon. Linguistic ties between the Caraga region’s Christianized peoples and the Manobo further indicate shared ancestry. Historical links between Manila rulers and the Sultan of Brunei, who was connected to the Sultan of Sulu, highlight a broader genealogical web. Though not concrete evidence, these oral traditions reveal the interconnected heritage of the archipelago’s peoples.
Blood relations of Moro and Lumad. Being branches of the same trunk:
Maguindanao, Maranao, Tausug, Teduray, Manobo, Bagobo,
Subanen, B’laan and other hill tribes
Who are connected to Tausugs
- Manobo
- natives of Butuan
- Christianized tagalogs
Who are connected to Manobo
Butuanon, Surigaonon, Kamayo, some people in Caraga region
Mindanao Historian Rudy Rodill, encountered several people from Sulu claiming that Lapu-lapu was a
Moro (some say Tausug other say Sama Bangingi).
What other evidences can we cite to show that the tri-people were indeed related/connected?
Genealogy
Acculturation
Language and Culture
Lineage of Sultan Kudarat is known to be a
Maguindanaon
Box 4-1.
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Box 4-2.
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What is Genealogy
Genealogy is the study of family history and lineage, tracing the descent of individuals or groups from their ancestors. It involves researching family relationships, origins, and connections through historical records, oral traditions, and genetic analysis. Genealogy helps map out family trees and understand how people are related across generations.
What is Acculturation
Acculturation is the process by which individuals or groups adopt the cultural traits, practices, or values of another group, typically as a result of prolonged contact. It involves the exchange and blending of cultural elements, such as language, customs, and beliefs. Acculturation can occur voluntarily or through external pressures, and it may lead to cultural adaptation, modification, or even the loss of original cultural identity.
Acculturation book summary
Acculturation refers to the cultural blending and integration resulting from ancestral mobility and historical events. The passage highlights how slave raiding by the Iranun and Balangingi in the 1800s led to the assimilation of captured Tagalog, Visayan, and other Malay-speaking people into Tausug and Balangingi communities. Despite the hardship of enslavement, some captives found social and economic opportunities, such as becoming concubines, traders, or even rising to influential ranks. Similarly, during the Spanish-Moro wars, many Moros were captured, baptized, and assimilated into the Christian population of the Visayas and Luzon. This complex history of displacement and cultural mixing suggests that many present-day Filipinos may unknowingly have Moro, Lumad, Bisaya, or Tagalog ancestry, highlighting the interconnectedness of the archipelago’s peoples.
Language and Culture memo
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According to Casiño (1975), the most fascinating concept and terminology that is similar to many ethnic groups in the Philippines is that of ____. Casiño mentioned that ____ represents archetypal symbols for brotherhood. He said that “the majority of the Philippine
terms for siblingship is derived from the idea of infants being cut off from the same umbilical cord.
brotherhood and siblingship
blood and the umbilical cord
The other archetypal symbol for siblingship is anchored on the idea of having the same blood. This is embodied in the concept of _____ which we know to have been resorted to by our ancestors when making solemn vows of unity and brotherhood.
Sandugo (blood compact)
Indeed, Sandugo was a common practice that our ancestors resorted to even in the face of their ____.
___ blood compact with the ____ illustrated this.
Islamization and Christianization
Datu Buisan’s
Datus of Leyte
Example of language as proof of long-lost connection
Butuanon & Tausug
- Language similarity despite 500 miles away
-The two languages are 77% cognate-meaning (77% similar in sound and meaning)
- Tausug language is most closely related the southern Visayan language of the North coast of Mindanao
Many may have not known that as early as 1600s, the ethnic and linguistic link of Sulu and Butuan was already noted by the Jesuit missionary ____ , who acted as ambassador of the Spanish governor-general to the
courts of the Sultan of Sulu and to Sultan Kudarat of Maguindanao.
Francisco Combes
Acc to Francisco Combes, in his Historia de las Islas de Mindanao, Jolo y sus adyacentes (1667) he wrote about
Butuan as the ancient homeland of Sulu’s rulers.
Combe wrote about Butuan as the ancient homeland of Sulu’s rulers. This can be gleaned from his conversation with Rajah Bungso and his court “…the rulers and nobility of Job and Basilan recognize as the place of their origin village of Butuan on the northern side, in sight of the island of Bohol and Cebu, islands where are in the same stage of civilization. Therefore, that village can take glory of having given kings and nobility to these nations.” (Hontiveros 2004:43)
- The archipelago that first welcome Islam,
- The first Christian community on Mindanao
- Tausug
- Butuanon
Lumad communities commons
- They share a common origin in the Malayo- Polynesian family of languages.
- Second, according to recent linguistic studies, 17 groups belong to the Manobo subfamily of languages, proof of a common origin among them.
- Third, this similarity of origin is acknowledged, each in its own way, among the Moro people and the Lumad by their folk tradition.
