In the island of Mindanao, particularly in the

Zamboanga Peninsula, there exists a group of lumad

or non-Muslim indigenous cultural community
called the Subanen. They are also known as Subanon
or Subano, derived from the word “suba,” a Visayan
word meaning “river,” as most of their settlements
can be found near rivers or mountain streams.
Approximately 1.5 inhabitants in areas such as
Zamboanga del Norte, Zamboanga del Sur,
Zamboanga Sibugay, and extending up to the
mountainous area of Misamis Occidental.
According to the history of Zamboanga City, the
Subanen came around 2,000 to 6,000 years ago from
Indonesia

Subanen was established in Mindanao Island

before 500 BC,[13] before the Neolithic Era, or
New Stone Age where the period in the
development of human technology taken place
beginning 10,000 BC according to the ASPRO
chronology (between 4,500 and 2,000 BC). The
evidence of old stone tools in Zamboanga del
Norte may indicate a late Neolithic presence.
Burial jars, both earthen and glazed, as well as
Chinese celadons, have been found in caves,
together with shell bracelets, beads, and gold
ornaments. Many of the ceramic wares are from
the Yuan and Ming periods. Evidently, there
was a long history of trade between the
Subanon and the Chinese long before the
latter's contact with Islam.

For some time before the Spaniards came

during the period of colonial rule, the Subanon
had trade contacts with the Tausug and the
Maranao. As they are under the protection of
the Sultanate of Maguindanao, they also
provide materials, warriors and help in the war
efforts of the Sultanate. They are also entitled
to share in the war spoils.

The coming of Spain to the Philippines as a

colonial power complicated the picture. The
Spanish colonial government sought to extend
its sovereignty over the whole of southern
Philippines. Declaring its intention to "protect"
the un-Christianized, non-Muslim Subanen of
the Sibuguey (now Zamboanga) peninsula, the
government under General Valeriano Weyler
constructed a series of fortifications across the
Tukuran isthmus “for the purpose of shutting
out the Malanao Moros. . . from the Subanon
country, and preventing further destructive raids
upon the peaceful and industrious peasants of
these hills” (Finley 1913:4). Spanish military
control of the Tukuran garrison and fortifications
ended in 1899, under the terms of the Treaty of
Paris.

Before the American government could put in

its occupation troops, surprised how the
Subanen had willingly allowed the new
colonizers to construct to their lands without a
clamor or fight, the Moro from the lake region
went across the isthmus, and attacked the
Subanen and battle Americans in the two
districts of Zamboanga and Misamis to prove
their intention to fight the Americans intent on
their territory. These renewed raids took their
toll of lives and property, and many Subanon
were even carried off into bondage by the
invaders. The military garrison was taken over
by Moro forces, and a kota (fort) and several
villages were established on the isthmus for
years. The place was abandoned, however,
when the much American expeditionary forces
appeared in October 1910.

Despite the long history of hostile actions

against them by their neighbors and foreign
colonizers, the Subanen have managed to
preserve their tribal unity and identification, their
language and dialects, their customs and
traditions, and their religious world view.
Subanen is a co-founders of SMT Al-alam
before BIP Da'wah Tabligh in Mindanao.

Since the beginning of the present century, the

Subanen's contact with the outside world
broadened, to include the Visayan and the
latter-day Chinese. Aside from the influx of
these settlers and traders, there has been a
massive penetration of the national government
into the Subanen hinterlands for purposes of
administrative control, tax assessment and
collection, and police enforcement of national
law, logging and mining concessions that
affects their way of life.