PEOPLES OF MINSUPALA

MINSUPALA stands for Mindanao – Sulu – Palawan.

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We can categorize the peoples of these islands into: Migrants and their descendants, and Indigenous
Groups.

The Migrants and Their Descendants

Migrant Groups The migrant populations of Mindanao refer to the people who were not
Tagalog originally inhabitants of the island. They were natives of Luzon or Visayas who
Ilonggo arrived in Mindanao in early 20th century as a result of American encouragement
Ilocano to resettle in the island.
Cebuano
Boholano Among the migrant peoples, the following have significant population in
Kapampangan Mindanao: Cebuano from Cebu, Ilonggo from Panay and Negros, Bol-anon from
Bicolano Bohol, Waray from Samar and Leyte, Siquijodnon from Siquijor, Tagalog from
Waray Central Luzon, Bicolano from Bicol, Kapampangan from Pampanga and Ilocano
Siquijodnon from Ilocos. We may include as well in the migrant groups the Chinese and other
Other migrants settlers from Luzon and Visayas.

Prepared by: Prof. Myrna M. Marohombsar

 The Indigenous Groups
The indigenous groups refer to the people who inhabited Mindanao since time immemorial. This
group can further be categorized into: Indigenous “Christians”, Moros, and Lumads.

The Indigenous Christians

The indigenous “Christians” are people who speak Visayan when the Spaniards arrived in the 17th
century, and became Christian communities when the Spaniards colonized the country. They are not
easily recognizable because they are already assimilated in the provinces where they settled – known and
called by the place names where they settled (i.e. the Iliganons of Iligan, Butuanon of Butuan, Camiguinon
or Kinamigin of Camiguin Island, and Dipolognon of Dipolog).

It is important to point out that a “Christian” is not necessarily a migrant. One oral tradition in
Lanao states that the Iliganons were originally Maranaos who converted to Christianity, and would
eventually learn the language of the Visayan soldiers brought by the Spaniards.

The Moros

The term Moro refers to the Islamized tribes in Mindanao, Sulu, and Palawan. Below is the list of
the thirteen Moro tribes with their corresponding places of cultural dominance.

Tribe Traditional Homeland

Panimusan Mainland Southern Palawan
Molbog Balabac Island (east of Southern Palawan)
Jama Mapun Cagayan de Sulu (South of Palawan)
Sama’a Tawi-Tawi cluster of islands
Tausug Jolo cluster of islands
Yakan Basilan
Badjao / Sama Dilaut Entire Sulu archipelago
Kalibugan Zamboanga peninsula
Iranun Illana bay area
M’ranao Lanao provinces
Maguindanaon Cotabato provinces
Sangir Sarangani and Samal island
Kalagan Davao provinces

The definition of the term Moro is a product of evolution. It was derived from the Spanish term
Mauru (Moors in English), which referred to the Muslims of North Africa who colonized Southern Spain for
more than 700 years.

Prepared by: Prof. Myrna M. Marohombsar

 The term Moro was used before to mean pirate, kidnapper, enslaver, thief, treacherous, etcetera.
It was during the MNLF (Moro National Liberation Front) period when the term’s meaning became
synonymous with people who conducted war of resistance against foreign enemies.

The Lumads
The Lumads refer to people who were never Islamized nor Christianized when the Spaniards
colonized the Philippines. Below is the list of the Lumad tribes with their corresponding traditional
homeland.

Tribe Traditional Homeland

Manobo Bukidnon and Cotabato provinces
Subanen Zamboanga peninsula
B’laan Cotabato
T’boli Cotabato
Mandaya Davao
Tiruray / Teduray Cotabato
Higaonon Lanao, Bukidnon, Misamis Oriental
Bagobo Davao
Bukidnon Bukidnon
Mamanwa Agusan and Surigao provinces
Talaandig / Tigkalasan Bukidnon
Ata Manobo Bukidnon
Tagakaolo
Dibabawon
Mangguwangan
Mansaka
Banwaon
Tagabili
Matigsalug
Others

The term Lumad was a borrowed Cebuano word meaning “indigenous”. The tribes adopted the
term because Cebuano was their common language.

In June 1986, chieftains of the 15 Lumad tribes met and organized the “Lumad - Mindanao” with
the objective of achieving “self-governance within their ancestral domain in accordance with their culture
and customary laws.”

Prepared by: Prof. Myrna M. Marohombsar