HISTORY

 Highlights in the Book:

o If you were to understand history, you must understand these two
definitions: the definition of history in THEORY and the definition of
history in PRACTICE.

 Definition in Theory:
1. History is one (sociology, geology, economics, etc.) of a series of
discourses around the world about the past.
 Discoursing
 the construction of analytical and methodological
tools to make out of this raw material (past)
 ways of reading and talking about the past
 It gives meaning to the world but not necessarily
create the natural world.
 Everything in this world is socially constructed with
collective intentionality.
 Collective intentionality → collective agreement to
make socially constructed perspectives.
 Accepted values.
 e.g. Go to school to get a job → trained
 e.g. Noon, it is not okay for girls to court
men. But now, it could be accepted.
 The meaning of gender has
changed.
 Sex is biological but gender is just
a social concept. Collective intentionality.
 All we do is socially constructed.
 THIS IS THE PRODUCT OF
DISCOURSES.
 History sometimes changes because of the interpretation
of historians. Past can never change.
 History → Discoveries that gives meaning to the
world but does not create the natural world. 
 Products of historians.
 Historical constructions.
 Past → everything that has gone on before
 everywhere
 Unlike history, does not necessarily give
meaning to the world and the lives of others.
 Cannot be revisited first-hand.
 e.g. To illustrate a specific event,
you are only able to go to the library rather than to
go back in time to that actual event.
 Three justifications why the two is different:
 You can never go back to the past.
 Can only be revisited through
different medias.
 History do not necessarily reflect those
that transpired in the past. It is because it is the
author's narrative.
 narrative → the world / the past
coming out as stories
 Therefore, you are studying the
history of the historian, not the past.
 Not 100% accurate.
 Can never eliminate the biases of
the authors, but it can be controlled
 Not everything is documented.
 Some parts are not necessarily
important to other authors.
 e.g. Hindi masyado namention ang
FEMALE sa history noon.
2. History is not stitched together such that only one historical
reading of the past is absolutely necessary.
 To encapsulate the entire history (although impossible), it
would require infinite number of readings.
2. How to fix history and past to fit together? Yes, history and past is
separate but we can link them together.
1. Epistemology → how you know about everything
 episteme = knowledge
 History is dependent to a structure that is structured and
continuing to structure.
 Contains biases
 Structure → Influenced by everything that gives
meaning to you/how you know about everything
  With Ontology →existence/reality of things.
 Epistemological fragility
 Allows the history to be multifarious.
 multifarious → one past = many histories
 No historian can cover and re-cover the totality of
the past events because their 'content' is virtually
limitless.
 No history can even encapsulate more
than a fraction of the history.
 No account can recover the past because
the past was not an account but events, situations, etc.
 History only accounts for events,
situations, people, and not the actual past.
 History remains a personal construct.
 Personal Construct → Manifestation of
the historian's perspective as a narrator.
 We are only looking at the lens of the
historian, not with our naked eyes.
 The past that we 'know' is always
contingent upon our own views, our own present.
 We know more about the past than the people
who lived in it.
 Because of technology

2. Methodology → systematic process in writing history
 Makes history credible (not necessarily
100% accurate) regardless of epistemology (biases and
subjectivity)
3. Ideology → the -isms
 the different lenses of historians

LENSES OF HISTORY

1. Feminism → started in 1800s

o Marxist → subjugation of women is a result of capitalism
o Liberal → root cause came from political views and laws
 e.g. women stays at home only
o Radical → how femininity subjugate women
o Ecological → global warming is the cause
 o

RA 9262. Violence against women and children.

o RA 8363. Anti-rape law.

o GENDER ROLES PUT BARRIERS.
2. Political History
o play of power
o policies/law/power affects history
3. Annales School of History
o Belief in the concept of "LONGUE DUREE" → Long term
 Study of the participants, social history and not the
happenings.
 e.g. Martial law
 View: Study the whole 1965-1986; how people
was pushed to EDSA revolution
 Not the view:
 EDSA - Feb 22-26, 1986;
 Martial Law - Sept 21, 1972
4. Positivism
o No document, no history
o No tangible evidence = do not exist
o The gap: some evidence that are eliminated doesn't mean it did
not exist
o Sociologically, they believe that it is scientifically proven

SOURCES IN HISTORY

(dependent on the purpose)

 Primary → produced at the same time the event happened

o e.g. remnants, artifacts, documents issued, pictures, diary and
videos
o Dr. Codex?
 Secondary → based from primary document
o e.g. WWII → Books, articles, journals, etc.
 Tertiary → combination of primary and secondary
o e.g. dictionaries, encyclopedias

VERIFYING HISTORY

 Internal Criticism → analyze if the content is true

 o e.g. if it is really the journal of Marcos → visit Hawaii?
 Martial law has already been declared. That is impossible.
 External Criticism → visual presentation: ink, writing, etc.

Peoples of Mindanao

 Indigenous
o Indigenous A
 Moro (Bangsa Moro)
 20% of Mindanao and Sulu → Iranun (Illanun),
Jama Mapun, Kalagan, Kalibugan, Maguindanao
(Maguindanawon), Maranao, Sama, Sangil, Tausug and
Yakan
 Not generally Muslims but credited by
the virtue of long stay →seafaring Badjao (They also
helped in protecting Sulu; not pacified)
 Palawan (partly Islamized)→ Molbog
(Melebugon) and Palawani (Panimusan)
 Lumad → 5% → based on their habit of naming
themselves after their residence (although could be more)
 Ata (Ata Manobo), Arumanen Manobo, Bagobo,
Banwaon, Bla-an, Bukidnon, Dibabawon, Dulangan Manobo,
Higaonon, Illanen, Manobo, Jangari, Lambagian (Teduray
and Manobo), Livunganen, Kulamanen, Mamanwa,
Mandaya, Mangguwangan, Manobo, Mansaka, Manuvu,
Matigsalug, Pulangiyen Manobo, Subanen, Tagabawa,
Taagakaolo, Talainged, T'boli, Teduray, Ubo Manobo and
Umayamnon
 A part of Kalagan
o Indigenous B
 Visayan-speaking indigenous people from Northern and
Eastern Mindanao
 Already present when the Spaniards arrived
 Converted into Christians
 Difficult to identify Moro and Lumad because they
have been integrated into the Visayan population.
 Davao Oriental:
 Butuan, Camiguin island, Cagayan de
Oro, Misamisnon, Ozamiz, Dapitan, Chavacano in
 Zamboanga City + nearby places, Surigao del Sur,
Surigao del Norte
 Chavacano → Christian soldiers
brought to Manila by Spaniards in 1663
(Ermita/Bagumbayan → Barra de Maragondon
river 1850)
 Chavacanos of Zamboanga
 Migrants and Their Descendants → known as settlers; migrants
from Luzon and Visayas in 20th century (70% of total population)
o Indigenous B, Chinese, and other permanents residents.

Question 2: Where did the name Moro come from and what does it mean?

 From Spanish Colonizers (1565) → found some inhabitants as Muslim

o Called them Moro
 Similar name from Muslims from north Africa that
occupied Spain for nearly 8 centuries (711-1492) 
 Developed as a negative connotation (Muslims don't
like)→ uncivilized savaged and treacherous pirates → the fight
was just to protect their lands.
 Moro National Liberation Front bannered the name
Bangsa (nation Moro → cleansed the name.

Question 3: Where did the name Lumad come from and what does it mean?

 Cebuano-Bisayan word (common language to tribes) → "indigenous"

 Established by Lumad-Mindanao (June 1986)→ coalition of all-Lumad
and regional organizations 
o 15/18 tribes attended (absent: T'boli, Teduray, and Subanen
o Started in 1983 as multi-sectoral organization
o Objectives:
 Self-determination
 no external influence for decisions
 holistically retain their traditions and maintain
identity
 controls own → own say to life
 Self-governance
 with the land with laws
 30 or more ethnolinguistic groups
 Before:
 o Spaniards: Called Paganos → Wild Tribes or Uncivilized Tribes or
non-Christian tribes by the Americans (May include Moros)
o Government: national cultural minorities, cultural minorities,
minorities → (1973 Constitution) cultural communities → (1987
Charter) indigenous cultural communities.
o Visayans: nitibo
o Tagalog: taga-bundok/katutubo
o Christian Church: Tribal Filipinos
o Recently: Lumads

Question 4: What do all of them, the Moro, the Lumad, and the other settler
inhabitants of Mindanao, Sulu and Palawan have in common?

 Similar Languages → from Malayo-Polynesian family of languages

 Physical Appearances
 Folk tradition

Question 5: When did Islam came to Mindanao, Sulu, and Palawan?

In the 13th century

SULU

13th century (1280)

 Tuan Masha'ika
o From Malaysia
o Got married
o Established first Islamic community
14th century (1380)

 Karim ul-Makhdum
o Muslim missionary
o spread Islam → stronger belief system → strengthen Islam
community
15th century

 Rajah Baginda
o Introduce the political element of Islamization process
 start of Sultanate system
 Abubakar → successor/continue the established political element of the
 process

MAGUINDANAO

1460

 Sharif Awliya (from Johore, Malaysia)

o Got a daughter, married and left
o Maranao: arrived at Misamis oriental; preaching spread to Lanao
and Bukidnon
 Sharif Maraja (from Johore)
o stayed in Slangan area
o married the daughter of Awliya
1515

 Shariff Kabungsuan
o arrived at Slangan area
o Established first established community of the area
o Expanded through political and family alliances with the ruling
families

Question 6: How did Islam come to MIndanao, Sulu and Palawan?

Trade

 General expansion movement → call to create empires

o This was after the death of Prophet Muhammad (632 AD)
o Established dominance over countries
o Created an empire:
 Middle East, North Africa, Spain, Central Asia, Eastern
Europe, South Asia, and Sub-Saharan Africa
 Malayo-Indonesian region, Mindanao, and Sulu
 Trade Route → start of Islamization
o led to Islamization of Mindanao and Sulu
 Establish Trade Stations → stayed there for long
o Due to monsoons → overseas travel
 established trade stations and stayed there for long
periods of time
o Merchant missionaries marry local people

Question 7: To what extent did Islam revolutionize the recipient

communities?

It revolutionized its social system → developed to centralized system of life.

Pushed established Islam communities to be far ahead from the other.

 Pre-colonial Phlippines
o No one was a monotheist
o Presence of Animism (believer of Animism → Animasts)
 Diwata (Visayas and Mindanao) and Anito (in Luzon)
 Islam → Monotheism → started through trade
o Rise of Islam, "There is no other god but God, and Muhammad is
HIs Prophet."
o They established a social system in accordance to the Qur'an
 This was embodied in the Hadith or Sunnah (tradition) of
the Prophet.
 Encompassed by this social system:
 Calliphate, Emirate, and Sultanate.
 centralized system of life→ was the strength
amidst their struggle against the Spanish colonialism even
up to 1898.

Question 8: Which portions of Mindanao, Sulu and Palawan are traditionally

considered the ancestral homeland of the Islamized people, and which
portions that of the Lumad?

It can be established that:

 Lumad has 17 provinces and 4 cities.

 Moro has 15 provinces and 7 cities.
But it is hard to determine there ancestral homeland because:

 The groups overlap.

 Some move places (by choice/force).

State Domain vs Ancestral Homeland

Ancestral Homeland

 It is a portion of territory which is traditionally occupied by a community of

people which are bonded by ties of common interests.
 It is not like a commodity that can be bought or sold.
  Terrestrial, aerial, fluvial 
 Nature of Their Occupancy
o prior (sila ang nakauna) and uninterrupted (their stay remained
unchallenged or challenge but defended it)
o empirical and ultimate evidence of possession.
 State Domain

 terrestrial/aerial/fluvial
 Prior and uninterrupted
 It is a commodity that can be bought or sold.

1956-1986 → they have established and defended their places; with

incontrovertible evidence

 Lumad
o 17 provinces and 4 cities
 Islamized People
o 15 provinces and 7 cities
 Still difficult to identify their ancestral homeland:
o Overlap of groups
 Brought by their religion and social system
 Aside that they have ethonolinguistic groups, their is this
established sultanatethat brought about their political dominance.
 Political entity that is by right a state exercising
sovereign jurisdiction over the various peopleencompassed
within its territory.
 Part of it may include communities from non-
Muslim tribes.
o Some move places: by force/by choice

Question 9: Which portions are generally deemed to be the traditional

territorial jurisdiction of the Sulu Sultanate?

You need to listen again to the audio.

Sulu Sultanate:

 started formally in 1450,

 include the Sulu archipelago (Sulu and Tawi-tawi), North Bormeo (or
the present Sabah, Basilan, southern Palawan and Zamboanga which is
 roughly Zamboanga City), western portion of the Zamboanga
peninsula(could be Sibuco and Siraway; Tausug and Sama settlements
were located)
 1565-1898 → Spanish colonizers try to colonize the sultanate, yet the
Sultanate remained in tact.
o Some portions of the territory went to the colonizers
 1635 → Spaniards took over Zamboanga
 1663 → Spaniards abandoned Zamboanga
o Maguindanao took over
 1703 → Recaptured by the Spaniards
 1705 → Zamboanga was given to the Spaniards by the Sulu
Sultanate (confirmed by successor in 1717)

 1898 → Treaty of Paris → Americans acquired dubious title to the entire

Philippine territory, including the sultanate
 1899 → Bates agreement
 1915 → Carpenter agreement → Sulu Sultans submission to American
Sovereignty
 1946 → Sulu Sultanate become part of the Philippines

Zamboanga:

 1718 → Spaniards brought the Chavacano speaking people to

Zamboanga and stayed their until the end of the Spanish regime and to the
present.

Quiz 1:

Identification

1. It is one of the historian's (inaudible). HISTORY

2. It is all that has gone on before everywhere. PAST
3. The study of history. HISTORIOGRAPHY
4. It is the manifestation of the historian as a narrator. PERSONAL
CONSTRUCT
5. It is the history of history. HISTORIOGRAPHY
6. A school of thought that requires empirical and observable evidence
before one can claim that a particular knowledge is true. POSITIVISM → It
means it's tangible.
7. It gives priority to long-term social history. ANNALES SCHOOL OF
HISTORY
8. An area of philosophy that is concerned on how we know about the
history. EPISTEMOLOGY
9. It comprises certain techniques historians follow in order to properly
utilize sources, a historical evidence in writing history. METHODOLOGY
10. It utilizes primary sources in writing the historian's
narrative. SECONDARY SOURCES
11. It is the examination of the truthfulness of the evidence that looks at the
content of the source and examines the sources of its
production. EXTERNAL CRITICISM
12. Martial Law: Proclamation 1081. PRIMARY SOURCE
13. Philippine History: Readings in Philippine History by author
(inaudible). SECONDARY SOURCE
14. Jose Rizal: Rizal Without the Overlook by Ambeth
Ocampo. SECONDARY SOURCE
15. World War II: Diary of Anne Frank. PRIMARY SOURCE

Reverse TRUE OR FALSE

1. The past that we 'know' is always contingent upon our own views, our
own 'present'. FALSE
2. History is the (inaudible). FALSE
3. The classification of the sources somehow depends on its
purpose. FALSE
4. The past that has gone but it can be revisited. TRUE → only if it is
through media.
5. History is a primarily written and influenced by the historian. It is possible
to come up with an absolute truth. TRUE
6. Epistemological fragility allows the historian's narratives to become
multifarious. FALSE
7. The socially-constructed perceptions changes over time. FALSE
8. Personal construct of the historians affects the meaning of
history. FALSE

ENUMERATION

1. Highlights in the book that lets you understand history.

1. Understand what is history in theory;
2. Understand what is history in practice
 2. Reasons why history and past cannot be fixed together.
1. No one can revisit the past;
2. History do not necessarily reflect those that transpired in the
past. It is because it is the author's narrative;
3. Not everything is documented.
3. Reasons why history is epistemologically fragile.
1. No historian can cover and re-cover the totality of the past
events because their 'content' is virtually limitless;
2. No account can recover the past because the past was not
an account but events, situations, etc.;
3. History remains a personal construct;
4. We know more about the past than the people who lived in it.
4. Types of sources.
1. Primary sources;
2. Secondary sources;
3. Tertiary sources
5. Types of criticisms.
1. Internal criticism;
2. External criticism

Oral Recitation:

1. Who are the tri-people of Mindanao? It is composed of Christians,

Moros, and Lumads.
2. Where did the term Lumad came from or its definition? It is a Cebuano
term that means, "indigenous."
3. What does Moro mean? A Muslim inhabitant of the Philippines.
1. Moro → in Malay, means "people.
4. What is the contribution of the MILF in bannering the term "Moro?"
5. When was Lumad Mindanaw inaugurated? June 1986
6. Describe the socio-political structure of the pre-colonial Philippines. It is
composed of the Datus, the Timaioas, and the Olipuns.
7. In the pre-colonial structure of the pre-colonial Philippines, which of them
is in the bottom of the social class. Alipins
8. According to the Dr. Codex presented in the book of William Henry Scott,
the socio-political structure of the people in the Philippines is an extended
animal kingdom. What animal is Scott referring to? Parrot
9. What does primus inter pares mean? Pangido, head or leader,
kabonoan, most sovereign (from puno, root or trunk)
10. For an olipun or a slave to elevate his stand,
 11. Among the tri-people, the Lumad, the Moro, and the Christians, who is
the majority living in the Mindanao? Christians
12. Lumad or Moro: Badjao (not necessarily Muslims). Moro
13. Lumad or Moro: Jama Mapun. Moro
14. Lumad or Moro: Maguindanaoan. Moro
15. Lumad or Moro: Samales. Lumad

Socio-political Structure of Barangay

 Datu
o Chiefest / Like Knoights
o "Kusi nga datu" → red and glreen plummage
o Head of the Visayan community
o Spaniards call them "principal"  → lord of vassals/chief
o "Kadatoan" → autonomous datus
o Political office and social class
 Timawas (Timaguas)
o Citizens
o "Kusi nga timawa" → green with red beads
o "Libres" → Freemen / "Libertos" → Freedmen
o originally the offspring of a datu's commoner wives/slave concubines
o technically free because their forefather have granted it.
o "matitimawa" → slaves that are freed
o "ginoo" → persons liberated by their own master
 Oripes (Oripuns)
o "Kusi nga olipun"  little green parrot

ORIGIN

 The indigenous cultural communities in Mindanao and Sulu regard

themselves as the real owners of the region. But this has been challenged
by the Christians that reside in the northern islands.
o This has resulted as them become the numerical minority of their
ancestral land.
o For this reasons:
 1972 → The MNLF launched its revolutionary war of
independence of the Bangsa Moro.
 June 1986 → Lumad Mindanaw was initiated for self-
determination.
 Origin stories about the Muslims and Lumad (them as one group before)
 o Subanun tradition→ Dumalandalan (Islam); Gumabon-gabon (not
converted)
 Tabunaway (Magindanao); Dumalandan (Maranao); Mili-
rilid (Tiruray); Gumabon-gabon (Subanon).
o Manobo tradition→ Mamalu (Muslim) → ancestors: Ilyanun,
Matigsalug, Talaandig, and the Maranao
o Magindanao tradition → Tabunaway (Muslim)
o Tiruray tradition → Ancestors: Tabunaway and Mamalu
o Anonymous → Tiruray, Manobo, B'laan, T'boli, Subanos, and
Magindanao have common origin
 Slangan, Magindanao, Katitwan before were
pagans (similar to the Tirurays).
 Tiruray adopted the new religion remained in the rich
lowlands but later suffered to stay. Manobos. refused fled the
mountains and stayed there.

THE TRI-PEOPLE CONCEPT

1. Did not emerge until in 1980s, shortly before the founding of Lumad
Mindanao.
o Assert right to self-determination (govern themselves).
2. Moros
o Political awakening (their call to distinction) led to the maturation
in the leadership of the MNLF.
o They were vocal for their independence through armed struggle.
3. DEMOCRACY SHOULD BE REDEFINED.
MORO (20.12% in 2000)

 13 Islamized ethnolinguistic groups: Maranao, Maguindanao, Tausug,

Sama, Sangil, Iranun, Kalagan, Kalibugan, Yakan, Jama Mapun,
Panimusan, Molbog and Sama Dilaut (popularly known as Badjaos).
 Found in Maguindanao, Lanao del Sur, Basilan, Sulu and Tawi-Tawi and
in fifteen other towns—one in Cotabato, nine in Lanao del Norte, two in
Sultan Kudarat, two in Zamboanga del Norte, and one in Palawan.
 term was coined by the Spaniards (originally named to Muslims in North
Africa who occupied Spain for nearly 800 years)
 interchanged with Bangsa Moro (Moro nation)

LUMAD (8.45% in 2000)

 Cebuano Bisaya term that means "indigenous."

  35 tribes and sub-tribes: Ata Manobo, Bagobo, Banwaon, Bla-an,
Bukidnon, Dibabawon, Higaunon, Mamanwa, Mandaya, Mangguwangan,
Manobo, Mansaka, Matigsalug, Subanen, Tagakaolo, Talaandig, Tigwa,
T’boli, Teduray and the Ubo Manuvu (by geographical location, not originally
as ethnic groups).
 Found in  Mindanao and the Sulu archipelago
o majority in only eleven towns—one in Agusan del Sur, four in
Bukidnon, two in Davao del Sur, two in Maguindanao, one in
Sarangani, and one in Zamboanga del Sur.
 coined after agreement of 15/18 groups that founded the Lumad
Mindanao in June 1986.

CHRISTIANS (71.43% in 2000)

 population in the 20th century

 Bisayan-speaking natives of Mindanao
 Found in northern and eastern Mindanao and who were converted into
Christianity during the Spanish period, and the Chavacanos of Zamboanga.
Many of them are still known by their geographic place names, such as
Davaweño, Tandaganon, Surigaonon, Butuanon, Camiguinon, Cagayanon,
Misamisnon, Iliganon, Ozamiznon, Dapitanon, and so on and by some
peculiarity in their respective accents.
 Mardicas/Medicas → "free people" → Chavacanos

HISTORY

 1998 (centennial commemoration of the PH Revolution → Republic of the

PH in 1898) → recall the long process of bondage from colonialism to
independence.
o The Moro and Lumad were not part of the political process.

 1898
o June 12, 1898 → declared independence
o December 10, 1898 → signing of the Treaty of Parisbetween
Spain and the US (not included the two de facto states, but were "sold"
anyway)
o 1565-1898 - de facto states (exists in reality but not recognized by
law)
 Sultanate of Sulu (1450) fought for 333 years and
remained free until 1898; remained uncolonized until the end.
  Sultanate of Maguindanao (1619 by Sultan Kudarat) still
remained uncolonized.
 1946
o Independence returned to PH, but not to the de facto states. They
are free anyway.

 Lumad (not have a social structure that merits them as a state.

o Contributed to the anti-colonial struggle.
o Avoided the Spaniards so they remained free.

 Manobo sub-family of languages → Manobo as the parent language of 18

others.
1. Who are the tri-people of Mindanao? It is composed of Christians,
Moros, and Lumads.
2. Where did the term Lumad came from or its definition? It is a Cebuano
term that means, "indigenous."
3. What does Moro mean? A Muslim inhabitant of the Philippines. Refer
to the 13 Islamized ethnolinguistic groups.
1. Moro → in Malay, means "people" and Bangsa meaning "race." 
4. What is the contribution of the MILF in bannering the term "Moro?"
5. When was Lumad Mindanaw inaugurated? June 1986
6. Describe the socio-political structure of the pre-colonial Philippines. It is
composed of the Datus, the Timaioas, and the Olipuns.
7. In the pre-colonial structure of the pre-colonial Philippines, which of them
is in the bottom of the social class. Alipins
8. According to the Dr. Codex presented in the book of William Henry Scott,
the socio-political structure of the people in the Philippines is an extended
animal kingdom. What animal is Scott referring to? Parrot
9. What does primus inter pares mean? Pangido, head or leader,
kabonoan, most sovereign (from puno, root or trunk)
10. For an olipun or a slave to elevate his stand,
11. Among the tri-people, the Lumad, the Moro, and the Christians, who is
the majority living in the Mindanao? Christians
12. Lumad or Moro: Badjao (not necessarily Muslims). Moro
13. Lumad or Moro: Jama Mapun. Moro
14. Lumad or Moro: Maguindanaoan. Moro
15. Lumad or Moro: Samales. Lumad