TOPIC 3: Indigenous

Peoples’ Governance in
Mindanao: The Subanen
Case

Group 3

Members:
Zyreen Mher Ross
Aeron Graciadas
Christelle Matienzo
Dan Adam Tejero
John Denver Malayo
Jovel Viray
Karl Daniel Pascual
Marc Angelo Gelogo
Meilyn Julia Galang
Michael Angelo Lapitan
 Table of Contents

Introduction

Justification in the Choice of Area and IP Group

Demographic Profile and Socio-Cultural and Politico-Economic Context

Governance System

Analysis of Governance System

Assessment of Governance Capacities

Conclusion
Introduction

What is the Subanen tribe?

PIP: The Subanen people, who are said to be the island of Mindanao's indigenous inhabitants,
are mostly concentrated in the northern, western, and southern regions of the Zamboanga
peninsula. They currently live in the highlands, where they had lived near the riverbanks, or
"suba."

What are the problems faced by the indigenous people in Mindanao?

They have historically been marginalized from political and economic benefits and susceptible
to prejudice. They frequently deal with exclusion, losing their ancestral lands, being uprooted,
pressures on and destruction of their traditional methods of life, as well as loss of identity and
culture.

What is the history of Subanen?

Before the Neolithic Era, or New Stone Age, where the development of human technology
began about 10,000 BC, according to the ASPRO chronology, the Subanon was created on the
island of Mindanao before 500 BC (between 4,500 and 2,000 BC).

Justification in the Choice of Area and IP Group:

The Subanen tribe in the Philippines is one of the largest ethnic groups in the country. The term
Subanen is derived from the word suba, meaning river, the mouth of the river, or upstream, and
the Subanen people are referred to generally as the gbansa Subanen, meaning the Subanen
nation. The Subanen group is dispersed over a wide area of the Zamboanga Peninsula and
dwells in different geographical territories called banwas. Subanen is an animist because they
have a worldview that nonhuman entities such as animals, plants, inanimate objects, or
phenomena possess a spiritual essence. Animism is particularly widely found in the religion of
indigenous peoples. Belief in the god and spirits makes the Subanens godfearing, which is
evident in their great respect for others and for nature. The perception of these beliefs is
mediated by cultural interpretations, in combination with a range of other factors proper to each
community and household at a specific time and place which will influence how people are
going to prepare themselves or not. Each culture has its own distinctive animistic beings and its
own specific elaboration of the soul concept according to Harris 1983. Preservation of intangible
cultural heritage such as rituals provides the Subanen tribe with a sense of identity and
continuity, thus promoting respect for cultural diversity. The Subanens perform rituals to please
their gods, the mechanisms through which their beliefs are fulfilled. In South Africa, rituals are
practiced in times of drought and also during activities such as weddings or traditional
gatherings, normally called molato. An example of this ritual is the rainmaking ritual, which is
believed to influence the weather conditions in order to cause rain or drought, either for good or
for destruction.

Demographic Profile and Socio-Cultural and Politico-Economic Context

Brief profile of IPs and context

The National Statistics Office (NSO) Censuses for 1990 and 2000 provide information on
ethnicity and language spoken. The existing official list of NCIP created under the IPRA
currently leaves much to be desired in terms of credibility. It is still necessary to differentiate
between the meanings of the terms "indigenous peoples" and "ethnolinguistic groups."

According to a 2002 Asian Development Bank (ADB) study, Mindanao has the highest
concentration of IPs in the Philippines, home to 23% of the country's population. In 1995,
Western Mindanao had a population of approximately 1.1 million people, with approximately 46
percent of them being IPs. The majority of IPs (61%) are in Mindanao, with a third (33%) in
Luzon, according to the NCIP. The remaining 6% is distributed among the islands of Visayas.

The ethnic breakdown of IPs in Mindanao is shown in Table 1 based on a 2003 study conducted
by the University.
 Table 1: Population of Mindanao IPs According to Ethnicity (2000)

1 Included in this figure are Kamayo and Davawenyo speakers

2 Not included are Kamigin 26, 716; Matigsalug 23, 700 in Bukidnon (1990) and 5,064 in Davao
del Sur

3 No data. May have been included in Manobo

4 Not included are Kolibugan 18,723

According to Table 1, the Subanen is Mindanao's second largest group of IPs after the
Mandaya.

The Subanen live in the Zamboanga Peninsula's hinterlands and coastal lowlands. The
Higaonon live in the uplands of northern Mindanao, particularly on the Bukidnon plateaus. The
Bagobo people live on the mountainsides of Davao, Bukidnon, and Cotabato provinces in the
central Mindanao highlands, particularly along the mountainous terrain. The Manual Matigsalug,
Ata, and other groups live in the upper reaches of rivers such as the Davao, Tinian, and
Kullman, among others.

According to the Ateneo de Zamboanga University's (ADZU) 2002 Culture and Peace Studies
Journal, there are over 400,000. Subanen is now available in the following cities: Zamboanga
City, Zamboanga Del Sur, Zamboanga Norte, Zamboanga Sibugay, and Zamboanga Del Sur.
Simultaneously, many Subanen has successfully assimilated into mainstream society, and many
Subanen communities have successfully transitioned to what we might call modern Philippine
living.

Early researchers theorize that Subanens were descended from a Malaysian wave of migration,
but another hypothesized that Subanens were descended from Indonesians. The Subanen had
already arrived in the 14th century. According to Hapalla, in the 14th century, Father Combes
wrote about the people of Mindanao and mentioned four nations discovered to inhabit
Mindanao: the Suluanos, Mindanaoans, Subanens, and Laos.

The entire Zamboanga Peninsula, spanning 17,675 square kilometers, is protected. The
traditional Subanen homeland is held in high regard. It is the westernmost region of Mindanao,
stretching 150 miles and trending southwest-northeast. The peninsula is dominated by
highlands that run the length of it and form one of Mindanao's four major upland structural
members. It is distinguished from the rest of Mindanao by a narrow horst that connects
Pagadian and Panguil bays. Table 2 shows the IP population in Mindanao by province.

Table 2: Population of Mindanao IPs by Province (2000)

Note: Basilan, Lanao Del Sur, Sulu, and Tawi-Tawi have no IP population. Zamboanga Sibugay as a
recently established province does not yet have disaggregated data.
The term "sub annis derived from the word "suCuba which means "river," "river mouth," or
"upstream" (Hapalla). There is some debate over whether the name should be "Subanon,"
"Subanun," "Subanen," "Suban-on," or something else. There appears to be a preference for
"Subanon" in the established literature, particularly among the earlier generation of
anthropologists and ethnographers. In recent years, spelling variations have been used to
distinguish various Subanen sub-groups (ADZU). Cubano is a male Subanen, whereas Subana
is a female Subanen.

There are five Subanen languages, according to the Summer Institute of Linguistics Ethnologue
(2004): central subanen, kolibugan subanen, lapuyan subanen, northern subanen, and western
suburb according to Hapalla's paper, the people of Malayal, Sibuco, Zamboanga Del Norte,
Bakalan, Ipil, and Zamboanga Sibugay speak three distinct languages: (1) the Subanon spoken
by the people of Zamboanga Sibugay; (2) the Subanun spoken by the people of Zamboanga
Sibugay; and (3) the Subanun spoken by the people of Zamboanga Sibugay.

(3) Subanen in Zamboanga Del Sur's Lapuyan-Margosatubig; and (4) Tuboy-Saiyan in

Zamboanga Del Norte and the surrounding area. The Lapuyan Subanen, according to Hapalla,
has already been studied and analyzed, and it has become a written language (the other
languages lack a formal study).

The degree of dialectal differences becomes more pronounced as tribes become geographically
separated from one another and are influenced by the dominant languages in their area. The
greater their geographical separation, the less likely they are to understand each other
(Hapalla).

Another factor, according to Hapalla, is the influence of other dominant linguistic groups. The
Zamboanga language has influenced the Subanon of Malayal, Sibuco (Zamboanga Del Norte),
and Labuan, as well as Patalon and the surrounding areas in Zamboanga City, due to their
proximity to Zamboanga City. Cebuano has influenced Baliguian, Siocon, Sindangan,
Malindang, and Zamboanga Del Sur.
Governance System

The peaceful, non-confrontational monarchy system used by the Subanen people is based on
the king's commitment to reign, his knowledge, education, and experience, as well as his
leadership and capacity to lead, fund, and manage his subjects. The highest-ranking member of
the Subanen tribe, Datu, is responsible for organizing and unifying all Tim'uays and Datus in the
area. A village is led by a Tim'uay, while the larger areas are led by Datu. Datu ruled several
Tim'uays under his leadership, and the people recognized "Datu" as the territory leader or the
Supreme ruler, the center of leadership that brought the people together. Subanen society is
patriarchal, with the family serving as the basic governmental unit. The position of "Datu" is
attained by an elder Tim'uay through the process of enthronement carried out by his followers
and his governed Tim'uays. This senior Tim'uay had nurtured and taught many new young
Tim'uays as new leaders and successors to rule their own villages. However, his rank to
become a "Datu" would also depend on his willingness to accept a higher title as well as his
ability to manage the financial needs and rule for the Tim'uays and villages he controlled;
otherwise, he could continue to hold the rank of an elder Tim'uay with the same authority as a
Datu and serve as the head of the highest council of elders in the villages he controlled. As
Gukom members, young and skilled Tim'uays would likewise join the council.

Requirements for Rulers, Ministers, and Council Members in Subanen

Due to the ongoing influx of migrants, it is difficult to simply allow anyone to rule the people
without adhering to the Subanen standards, so His Majesty Datu Gendao established these
standards for all. Traditionally, Subanen does not set a very high standard of qualification for a
ruler, minister, or council member because each of them would rise to power voluntarily
according to their interest in ruling and their skills and capabilities that encompass loyalty.

Although this still adheres to custom, the highest king, His Majesty Datu Gendao, emphasized
the prerequisites in order to save the Subanen people from con artists who would reign without
meeting the required standards but claim to be of Subanen ancestry.

Rules for a ruler, minister, and council members

● Traditional name that must be used according to Subanen culture, custom, and
language.
● A king must possess a current Philippine Government Identification Card to verify their
citizenship because the Subanen People's Kingdom is governed by the Philippine
Government. In the absence of this condition, an interested ruler would be validated
by the people and be proven that a certain king has been in charge for a specific
amount of time and that his ancestry is undeniably Subanen.
● A ruler has reached the age of majority. aged at least 26 and able to provide
documentation of his qualifications and experience. Younger rulers are still welcome,
but they won't be fully recognized for their positions of power until they reach the
legal minimum age requirement.
● A ruler only needs formal acknowledgment to be included in the list of rulers after
having previously established his authority over a group.

The Highest Ruler "DATU GENDAO"

On the basis of mutual and power respect, His Majesty Datu Gendao, a living descendant of the
Datu of Sindangan, would not be challenged in his authority. The fact that His Majesty was able
to restore the Subanen People's Kingdom (SPK) more than 300 years after the Spanish
colonizer caused it to collapse is evidence of his capacity to manage the whole realm. With the
aid of the people, His Majesty resurrected the culture and taught us about the past that the
majority of our people have already forgotten. The laws, regulations, policies, and procedures of
the Subanen People's Kingdom were reinstated by His Majesty. He would rule eternally until the
sun rose and the stars continued to provide light. His Majesty is the carrier of the Sun and a star
with 11 other stars that represent the Governorates. His Majesty may delegate his power to a
selected successor, who may be a member of his own family, his son, a reigning Datu, or any
other ruling Datu rooster who is prepared to carry out His Majesty's wishes prior to his passing.

The next monarch will be known as Datu Gendao, a combination of a sun, a lone star, and 11
additional stars that represent the eight governorates and three autonomous cities. The top
ruling official in Subanen land has the title Datu Gendao, which will remain in use until the
Subanen civilization is extinct since it is transferred to the next monarch following the death of
the current one.

Governing Body for the Governorates and Independent Cities

Each governorate's independent city ruler must comply with the following:

● A Datu has been in charge of the region and is regarded as the Ruler by his people.

● At least three Datus and their respective territories must have been under the control
of the governorate or Independent City's Datu ruler. Before being accepted as the
new official ruler, he must raise and enthrone another Tim'uay who is qualified to
become a new Datu if, at the time of his rise to power, he was not already reigning at
least three Datu's.

● An elder Datu must have governed at least three Datus and their area before
becoming the governor of any governorates or Independent Cities. Before being
accepted as the new official ruler, he must raise and enthrone another Tim'uay who
is qualified to become a new Datu if, at the time of his rise to power, he was not
already ruling at least three Datu's.
● Every ruler satisfies the three essential criteria for a ruler.

For City Ruler

Each city's ruler is required to do the following:

● A Datu has been in charge of the region and is regarded as the Ruler by his people.
● At least three Tim'uays and the surrounding area should have been under the control
of the City's Datu monarch. Before he would be accepted as the new official king, he
would have to raise and enthrone another young Tim'uay who is capable of
becoming a new Tim'uay with elder rank in order to meet the criteria that he is
resigning at least three Tim'uays at the time of his rise to power. A Datu might be in
charge of a city, but these leaders needed to collaborate closely with the senior Datu,
who was in charge of the governorate over which they had control.
● A king of any City must be an older Tim'uay who has held power over at least three
Tim'uays and their domain. Before he would be accepted as the new official king, he
would have to raise and enthrone another young Tim'uay who is capable of
becoming a new Tim'uay at an elder level in order to meet the criteria that he is
resigning at least three Tim'uays at the time of his rise to power. One of the reasons
an older Tim'uay keeps his title is that he declined to attain the rank of Datu in favor
of being an elder Tim'uay.
● Every ruler satisfies the three essential criteria for a ruler.
For Village Ruler

Each city's ruler is required to do the following:

● If a Subanen man wants to take charge of his family and town, he might become a
Tim'uay.

● His leadership abilities and talents are a requirement. The position is volunteer rather
than appointed.

● Every ruler satisfies the three essential criteria for a ruler.

The Subanen People's Kingdom's fundamental unit of governance is the family. The first
Tim'uay to roll his home is the family leader. A family serves as a training ground for leadership
and village-level management abilities.

Subanen's current system of government

The Philippine Government's statute RA 8371, which acknowledged the existence of the
Lumads, helped to ensure that the Subanen people may go out and be seen and seen by the
general public. Due to this regulation, the Subanen people were able to interact with other tribes
and the general public openly and without as much discrimination. Even though the Subanen
political structure is now being reorganized, it continues to be built up in the manner of a
monarchy or kingdom, as was the traditional custom.

Analysis of Governance System

The following are the IPs of Mindanao's traditional customary leadership and
governance practices:

a) Community members are involved in the arbitration and settlement of disputes.

b) The enforcement of penalties for breaking common law.

c) The promotion of kinship awareness is an effort to reduce political tensions.

d) Ceremony and ritual serve to formally recognize leadership role.

e) Annual gatherings of adults and indigenous leaders are held.

f) Regular oral histories on the traditional judiciary and system of government are done.

g) Aspiring arbitrators and mediator get resolving conflicts training as learners.

 h) Youthful administration in the society is characterized by looking at their capacity to
resolve conflicts amongst ranks.

i) With a focus on kinship and community, encourage children to resolve their teenage
quarrels.

System of Rule, Authority, Leadership and Legitimacy

- Leadership rested on the Timoay. A chief having sole authority and extensive powers is
called a head. The timuai's authority combines civil and religious authority in one person.

- The "saliling" (deputy) was the council, or masalag tau (important man), who helped
Timoay.

- The highest and most regarded tribal leader was known as Datu Salapan or Sulotan.
Following in importance are the Timoay, Tumanggong, Pangulima, and Sangaliya.

Justice and Conflict System

- A judicial system known as "Panguhuman", which comes from the name "Guhuman"
meaning "laws," existed in the Bayug Subanen. This system followed an order in which a higher
court could not obstruct a lower court in settlement disputes.

- If given the option, modern Subanens would choose the tribal courts over the national
government judiciary.

- "Bisala," a method of dispute resolution among the Subanen, places a high value on
family relations. The severity of the offence is assessed by the bisala in order to establish the
appropriate penalty.

Organization of Socio-economic and Political Activities

- Each chief rules by paternal rights and is subject to the will of the tribe's members
under a patriarchal system of tribal administration.

- Such communal chief has the title of Timoay and holds it only while acting as headman
of the community (Finley). The family is the government and that the father is the head of the
family and its absolute ruler.

The following are in the ranks of Timoay:

• Timoay Labi – Chief Executive;

• Timoay Masala – Assistant Chief Executive;

• Timoay Langhap – Ambassador;

• Timoay Mangora

– Second Assistant Executive;

• Timoay Dumala

– In Charge of Religious Affairs;

• Timoay –Ordinary Timoay.

Land Tenure and Property System

- Land ownership was reserved for Apo Gumalang, the supreme God, according to the
Subanon organization (ADB). The Subanen, like other indigenous peoples, consider land to be
something to be used and cared for rather than something to be possessed

Respect for human rights and gender equality in conventional legal procedures and
judicial decisions

The Subanen declare that there isn't any gender-based prejudice in their society, like
many other indigenous communities. Just as women's gender expectations are not as widely
understood as men's, so are theirs. However, this does not imply that they are not considered
when making important decisions for the family as well as society. Though it is unusual, women
can become timuay and balyan. Like many other indigenous cultures, the Subanen women
participate actively in swidden gardening.

Youth presence in local governments and connect directly to educational practices

With the founding of a public school in Lapuyan, Zamboanga del Sur in 1919, many
Subanens began attending classes. Only in Lapuyan can one find a large number of skilled
Subanens employed both domestically and internationally (Imbing). The Higaonon want to keep
and improve their traditional political systems and organization. They also want the historic and
state-mandated institutions to acknowledge youths as local activists (ADB).
Assessment of Governance Capacities

The indigenous peoples (IPs) of the Philippines and other countries are among the poorest
and most disadvantaged groups despite the richness of natural riches nearby. They are
denied the chance to get the skills necessary to adapt to the rapidly shifting social,
economic, and political environment. Promote policies to protect their rights, such as those
outlined in the Indigenous and Tribal Peoples Convention, 1989 (No. 169), and support
capacity-building initiatives through technical cooperation projects for indigenous peoples
in their ancestral domains in order to support the empowerment of indigenous women and
men.

Law: Subanen IP Philippines RA8371

RA 8371: The Indigenous Peoples Rights Act (IPRA)

AN ACT TO RECOGNIZE, PROTECT AND PROMOTE THE RIGHTS OF INDIGENOUS

CULTURAL COMMUNITIES/ INDIGENOUS PEOPLES, CREATING A NATIONAL COMMISSION
ON INDIGENOUS PEOPLES, ESTABLISHING IMPLEMENTING MECHANISMS,
APPROPRIATING FUNDS THEREFOR, AND FOR OTHER PURPOSES

Current Subanen Government Setup

The Philippine Government's statute RA 8371, which acknowledged the existence of the
Lumads, helped to ensure that the Subanen people may go out and be seen and seen by the
general public. Due to this regulation, the Subanen people were able to interact with other
tribes and the general public openly and without as much discrimination.

GOVERNMENT'S EFFORT TO PROTECT THE INDIGENOUS PEOPLE IN THE PHILIPPINES

● Ancestral Domain/Land Recognition

● Assistance to Ancestral Domain Sustainable Development and Protection Plan

(ADSDPP) Formulation
 ● Culturally Appropriate Responsive and Gender-Sensitive Socio-Economic And
Ecology Development Protection Services

● IP Education and Advocacy Services

● IP CULTURE SERVICES

● IP Health Services

● Gender and Rights-based Services

● IP Rights Advocacy and Monitoring of Treaty Obligations

● Legal Services

● Adjudication Services

Conclusion

As one of the largest indigenous groups in the Philippines, the Subanen Tribe is known for its rich
customs, vibrant traditions, and rituals that benefit the community's preservation. Their various
dialects and customs significantly contribute to the cultural enrichment of the entire Philippines as
well as their own. Their migration to the Philippines from other regions or neighboring countries
paved the way for them to adopt their colorful traditions and language. They have interesting
customs in addition to making significant literary contributions. The majority-indigenous
population of Mindanao has been influenced and dominated by the history of the Subanes Tribes.

The Subanen Tribe's governance also exhibits a shared system, similar to that of other
indigenous groups. With the opportunity to participate in their political system and exercise rights
that every indigenous people deserves, the system and laws promote the welfare of the populace.
Their process of political engagement is similar to the way politics are conducted in the Philippines.
Hence, understanding cultural heritage and indigenous people is important because it involves
learning more about the roots of our cultures and practices.

They are a crucial aspect of Philippine history that must be highlighted in order to explain the
complexities of the country's customs and other traditions. Furthermore, the state should be
responsible on how to protect their rights from prejudice and simply provide their basic needs,
since they play a significant role in sustaining the biodiversity. People need to realize that everyone
deserves equal access to opportunity and security, irrespective of ethnic differences. As they're the
symbol or hallmark in cultivating the country's pride and honor, all cultures must recognize equally.
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