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Subject History of the Muslim Filipinos and Indigenous Peoples of Minsupala

Chapter/Unit 1
Title
Lesson Title The Study of the History of the Filipino Muslims and Indigenous Peoples of Minsupala
Time Frame 1.5 Hours
Lesson At the end of the module, the students should be able to:
Objectives 1. Explain the creation of Mindanao State University System.
2. Comprehend the reason why History 003 become a mandated course in MSU System.
3. Identify the relevance of studying History 003.

Overview/ The study of the history of Filipino Muslims and Indigenous Peoples of Minsupala is
Introduction mandated in all campuses of Mindanao State University System. One reason why this subject
was made a mandated course is that it would mainstream Moro and Lumad struggles in
Philippine history. Other than that, is it would make Filipinos understand the culture of the Filipino
Muslims and IPs of Mindanao. It means that this subject is intended to be an avenue where
stereotypes and other cultural biases/discriminations about the people can be corrected,
especially the misunderstood aspect of their culture.
This unit would discuss briefly the historical background why the Mindanao State
University System in Minsupala was created, how His003 (formerly History 3) become a
mandated basic subject in the MSU system and what is the relevance of studying the history of
the Filipino Muslims and Indigenous in Minsupala.
Activity The students will read the Story of Kamlon that will be send by your teacher.

Analysis Processing Questions:

1. Who is Kamlon?
2. Why did he rebel against the government?
3. What were the government’s action to quell his rebellion?
4. What were the general effects of his rebellion?
Abstraction The general feeling of the Moros that they were not Filipinos resulted to the
government’s creation of several programs and agencies that were supposed to effect the
economic, social, political, moral and educational integration of non-Christian Filipinos into the
main body politic of the Philippines in Mindanao. The Commission on National Integration (CNI),
created in 1957 upon the recommendation of a Special Committee of the Philippine House of
Representatives which had been assigned the task of investigating the “the Moro Problem in
1954, was the first government agency charged with the integration of the non-Christian
Filipinos. The main mandate of the agency then was to create programs and measures to make
the Moros feel that they were an integral part of the Philippine nation. The special task of the
agency was the integration of non-Filipinos through education. But then, the agency was unable
to carry out all its mandates because of its enormous tasks, limited funding, and poor
administration. These problems resulted to its abolition in 1975 after 18 years of servicing.
When the CNI was dissolved, Mindanao State University, created on September 1, 1961
through Republic Act (RA) 1387, was mandated to carry out the responsibility of educational
integration and advancement of the Moros and other Indigenous Peoples (IPs) in Mindanao,
Sulu and Palawan (Minsupala). Its establishment was possible because of the effort of late
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Senator Domocao A. Alonto. It was created as the government’s response to the unrest caused
by the Moros and Ips general feeling of not belonging to the Philippine nation. The MSU is
mandated to do the following:
1. Perform the traditional functions of a university namely: instruction, research, and
extension service.
2. Provide trained manpower skills and technical know-how for the economic development
of Mindanao, Sulu, and Palawan (Minsupala) region.
3. Help accelerate the program of integration among the peoples of Southern Philippine,
particularly, the Muslims and other cultural minorities.
Integration though education is the most crucial mandate of MSU. To carry out its
mandate, steps have been observed and practice in different MSU campuses. University
dormitories have the official policy that no students coming from one province will become
roommates. That is why in the dormitories of MSU, one can see students with different ethnic,
cultural, and religious backgrounds, knowing one another, exhibiting camaraderie, and creating
lifetime friendships after their stay. Performing groups and cultural organizations with mixed
memberships of Muslims, Christians and Lumads student have been formed in campuses for
them to learn from each other’s traditional practices of dances, music, language, poetry, and
values.
The course History 003 (History of the Filipino Muslims and Indigenous Peoples of
Minsupala) is a basic subject in MSU System that every student should take. Part of its
integration through education mandate is the offering of this subject. The general idea of
requiring History 003 in the MSU curricula stems from the idea that the struggle and history of
the Moros and Lumads are also integral parts of the general struggle and history of the
Philippines.
The general point of studying the Philippine history is for the students to see the Filipinos
past mistake as a people. Learning from their mistake would be unlikely to repeat them. Thus,
learning the history of Minsupala hopes to contribute in correcting the historical biases and
cultural discriminations among the Moros and Ips. The following are the purposes why there is
the need to study the History of the Filipino Muslims and Indigenous People of Mindanao, Sulu,
and Palawan (Minsupala):
1. Studying the struggles of the Moros and Lumads would correct the long distorted,
incomplete, and lop-sided “popular history” that had alienated them.
2. Studying the Moros and Lumads in the past would broaden Filipinos understanding of
the country’s present situation particularly understanding the present dynamics of
Muslim-Christian-Lumad relationships (divisions, biases, ancestral claims, etc.)
3. By broadening such horizons, Filipinos hope to develop essential values needed in
genuine reconciliation such as empathy, respect, acceptance of the other’s needs and
the culture of dialogue.

Today, MSU has campuses in Marawi City (MSU-Marawi, Main), Iligan City (MSU-Iligan
Institute of Technology), General Santos City (MSU-General Santos), Maguindanao (MSU-
Maguindanao), Sulu (MSU-Sulu), Tawi-Tawi (MSU-Tawi-Tawi), Zamboanga Sibugay (MSU-
Buug), Misamis Oriental (MSU-Naawan), Lanao del Norte (MSU-LNAC), Marawi City (MSU-
LNCAT), and Misamis Occidental (MSU-Lopez Jaena) catering more than 70,000 students.

Mandatory Reading: Read Why Study the History of the Filipino Muslims and other Indigenous
Peoples of Minsupala by Juvanni A. Caballero in your Compilation of Readings in HIS 003.
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Application Make a 200-word reflection paper of being a student of Mindanao State University.
and
Assessment

References
About MSU System. Retrieved August 12, 2020 from https://www.msu.edu.ph/about.php
History of Filipino Muslims and Other Indigenous Peoples of Minsupala: A Teaching and
Learning Guide (2015). MSU System resource material for History 003 classes.

Kadil, J. Ben. (2002). History of the Moro and Indigenous Peoples in Minsupala. Marawi City:
OVCRE.
The Commission on National Integration and the Generation of Muslim Separatism. Retrieved
August 12, 2020 from https://publishing.cdlib.org/ucpressebooks/view?
docId=ft0199n64c&chunk.id=d0e2184&toc.depth=100&toc.id=d0e2176&brand=ucpress
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Subject History of the Muslim Filipinos and Indigenous Peoples of Minsupala (HIS003)
Chapter/Unit 2
Title
Lesson Title The Setting: Minsupala and Its People at Present
Time Frame 3 Hours

Lesson At the end of the module, the students should be able to:
Objectives 1. Describe the geographical features of Mindanao, Sulu and Palawan.
2. Locate the traditional places of the native inhabitants in Minsupala.
3. Identify the inhabitants of Minsupala.

Overview/ Mindanao, which means “land of many lakes”, is one of the major administrative
Introduction divisions of the Philippine archipelago aside from Luzon and Visayas. Because of its
geological development, the region has a long and irregular coastline with many bays and
large peninsulas, high, rugged, faulted mountain ranges, a numbers of volcanoes, broad,
level and swampy plains, high rolling plateaus, and thousands of islands and islets which
home of today’s tri-people of Moros, Lumads and Christian migrants.
This module would discuss about the geographic location of Minsupala, its
geological periods and land formation that could have influenced that lifestyle of the Moros
and Lumads people in the region. It would also highlight the inhabitants of the region, their
traditional territories and classification.
Activity The students will create a vlog about introducing themselves using their own native
tongue (with English subtitle).

Analysis The student’s introduction may be guided by the following questions:

1. What is your name and what is the history behind it?
2. Where is your place of origin (specific hometown/province)?
3. What language do you use at home/your community?
4. What are the major ethnic groups in your hometown/province?
5. How do you feel about cultural differences in your community/Mindanao?
6. What is the relationship between your self-introduction and the History 003 subject?

Abstraction Mindanao can be described in two (2) ways. First, Mindanao as an island, is the
second largest island in the Philippine archipelago, next to Luzon island, with an area of
94,630 square kilometers. Second, Mindanao as a group of islands which include the
mainland Mindanao island, and other islands in the southern part of the country with a total
area of 101,000 square kilometers.
The mainland of Mindanao is one of the richest islands in the archipelago in terms
of natural resources which provides a large amount of agricultural, industrial, commercial
and tourism potentials. In the national economy, the Mindanao islands group contributes
99.99% of the country’s rubber production; 90.82% of the country’s palm oil production;
89.42% of the country’s production; 88.85% of the country’s pineapple production; 82% of
the country’s banana production; 73.59% of the country’s coffee production; 57.35% of the
country’s seaweeds production; 49.32% of the country’s coconut production; 67% of cattle
and tuna; more than 50% of corn, fish and chicken; 90% of plywood and lumber; 63% (1
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Billion metric tons) of nickel reserves; 48% (50.3 Million metric tons) of gold reserves; 38.5%
(2.6 Million hectares) of forest and 38% (3.73 Million hectares) of farmlands.
The Mindanao islands group, with the southern portion of Palawan, is home to the
tri-people of Lumads (at least 18 ethnolinguistic groups), Moros (13 groups), and Christians
(at least 9 migrant ethnic groups) from Luzon and Visayas. Administratively, the islands
group is divided into 6 Regions which are Western Mindanao/Zamboanga Peninsula,
Northern Mindanao, Davao Region, SOCCSKSARGEN, Caraga and the newly organized
BARMM (Bangsamoro Autonomous Region of Muslim Mindanao), and further subdivided
into 27 Provinces which are the provinces of Zamboanga Sibugay, Zamboanga del Norte,
Zamboanga del Sur, Lanao del Norte, Lanao del Sur, Camiguin, Misamis Occidental,
Misamis Oriental, Bukidnon, Surigao del Norte, Surigao del Sur, Dinagat Islands, Agusan
del Norte, Agusan del Sur, Davao del Norte, Davao Oriental, Davao del Sur, Davao de Oro,
Davao Occidental, Sultan Kudarat, Cotabato (North Cotabato), South Cotabato, Sarangani,
Maguindanao, Sulu, Basilan and Tawi-Tawi. It is bounded on the north by Bohol Sea, on the
east by the Philippine Sea, on the west by the Sulu Sea, and on the south by the Celebes
Sea. Mindanao island is mountainous and is home to the highest peak of the country which
is the Mount Apo.
Palawan is not in Mindanao but administratively part of Region 4 (Tagalog
Region/MIMAROPA). The province is named after its largest island, Palawan Island,
measuring 450 kilometers (280 miles) long and 50 kilometers (31 miles) wide. It is included
in the setting of History 003 because it has important significance in the history of Mindanao.
At the time of the great sultanates in the southern Philippines, some part of Palawan
especially the southern portion, were under the jurisdiction of the Sulu Sultanate. And, the
place is home to 3 Islamized tribes of Jama Mapun, Panimusan and Molbog culturally linking
the island to Mindanao.
The peoples of Minsupala may be categorized into 2 groups namely the Migrants
and their descendants and the Indigenous groups. The migrant populations of Mindanao
refer to the people who were not originally inhabitants of the island. Most of them were
natives of Luzon or Visayas who came to Mindanao and stayed beginning from the early 20 th
century. They usually migrated as a response to the American invitation for permanent
settlers on Mindanao, either through resettlement programs sponsored by the government
or through private efforts. Among these groups are the Cebuano (from Cebu), Ilonggo
(Panay and Negros), Bol-anon (Bohol), Waray (Samar and Leyte), Siquijodnon (Siquijor),
Tagalog (Central Luzon), Bicolano (Bicol), Kapampangan (Pampanga) and Ilocano (Ilocos).
The Chinese and other non-Filipino may well be included in the migrant category of “other
settlers” from Luzon and Visayas.
The indigenous groups, therefore, refer to the people who inhabited Mindanao since
time immemorial. These group can be categorized into three (3) groups: The Indigenous
Christian, the Moros and the Lumads. The indigenous Christians were original Mindanao IPs
who became Christianized. When the Spaniards arrival on Mindanao in the second decade
of the 17th century, they already recorded a significant number of Visayan-speaking people
in the northern and eastern parts of the island. These people would eventually become the
Christian communities in the Spanish controlled territories of Mindanao. They are known
locally by their place names like Davaweno (in Davao provinces), Butuanon (Butuan),
Iliganon (Iligan), Dapitanon (Dapitan), Chavacano (Zamboanga) and several others.
The Moro (from Spanish term Mauru/s or Moor in English) is the second group of
indigenous people in the Mindanao islands group. It refers to the 13 Islamized tribes of
Mindanao, Sulu Archipelago and Palawan. These group are the Panimusan of mainland
southern Palawan), Molbog of Balabac Island (east of southern Palawan), Jama Mapun of
Cagayan de Sulu (south of Palawan), Sama’a of Tawi-Tawi cluster of islands, Tausug of Jolo
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cluster of islands, Yakan of Basilan, Badjao/Sama Dilaut of Sulu archipelago,

Kalibugan/Kolibugan of Zamboanga Peninsula, Iranun of Illana bay area, Meranaw/Maranao
of Lanao provinces, Maguindanaon of Cotabato provinces, Sangir of Sarangani and Samal
islands, and Kalagan of Davao provinces.
The Lumads, a Cebuano term means indigenous, refer to the tribes who were
neither Islamized nor Christianized upon the arrival of the Spaniards. These groups are the
Manobo of Agusan del Sur, Bukidnon, Davao Provinces, Cotabato Provinces, Sarangani
Province and Sultan Kudarat, Subanen/non of Zamboanga Peninsula and Misamis
Occidental, Blaan of Davao del Sur, South Cotabato and Sarangani Province, T’boli of South
Cotabato particularly in Lake Sebu, Siluton and Lahit, Mandaya of Davao Oriental, Davao
del Norte and Surigao del Sur, Tiruray/Teduray of Maguindanao and North Cotabato,
Higaonon of Bukidnon, Iligan, Agusan del Norte and Misamis Oriental, Bagobo of south and
east of Mount Apo, eastern part of Cotabato and Davao del Sur, Bukidnon of Bukidnon
province, Ata Manobo of west and northwest of Mount Apo, Davao del Norte and Davao
City, Tagakaolo of Davao del Sur, south of Mount Apo and Sarangani Province, Dibabawon
of Compostela Valley, Davao del Norte and Agusan del Sur, Mangguwangan of Davao de
Oro, Davao del Norte and Davao oriental, Mansaka of Davao del Norte and Davao de Oro,
Banwaon of Agusan del Sur, Matigsalug of Bukidnon/Tigwa-Salug Valley and others.

Mandatory Reading: Read the article “A Brief Historical Geology of Mindanao” by Linda
Burton, “Land Forms of Mindanao” by Robert E. Huke, “Mindanao: The Land of Promise”,
“Muslim Filipinos and Their Homeland” by Peter Gowing, and “A Story of Mindanao and Sulu
in Question and Answer” by B.R. Rodil in your Compilation of Readings in History of Phil.
Muslims and Indigenous Peoples in Minsupala (His 003)
Application Create three (3) sets of Map of Minsupala showing the location (province) of its inhabitants.
and Assessment You can manually draw your map or use computer aided apps and highlight the inhabitant’s
location using colors/symbols/pictures/other forms of legend.
1. Set A- The Moros and their locations in Minsupala
2. Set B- The Lumads and their locations in Minsupala
3. Set C- The Indigenous Christians and their locations in Minsupala
References
Gowing, Peter P. (1979). Muslim Filipinos: Heritage and Horizon. Quezon City: New Day
Publishers.
History of Filipino Muslims and Other Indigenous Peoples of Minsupala: A Teaching and
Learning Guide (2015). MSU System resource material for History 003 classes.

Kadil, J. Ben. (2002). History of the Moro and Indigenous Peoples in Minsupala. Marawi City:
OVCRE.

Majul, Caesar Adib (1999). Muslims in the Philippines. Quezon City: UP Press.

Rodil, Rudy B. (2003). A Story of Mindanao and Sulu in Question and Answer. Davao City:
MINCODE.
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Subject History of the Muslim Filipinos and Indigenous Peoples of Minsupala (HIS003)
Chapter/Unit Title 3

Lesson Title Islam and Islamization in the Philippines

Time Frame 3 Hours
Lesson Objectives At the end of the module, the students should be able to:
1. Define Islam and its basic tenets.
2. Explain the Islamization of Minsupala.
3. Identify the personalities responsible for the spread of Islam in Minsupala.

Overview/ Islam is the second largest religion in the Philippines. It is the religion of the Moros
Introduction of Minsupala. The Islamization of the archipelago was made possible by the arrival of the
different personalities and missionaries in the 14th to 15th centuries that contributed to the
introduction and establishment of Islam religion in Mindanao and Sulu.
This module would discuss the Islam religion and its basic tenets. It would try to
explain the stages of Islamization and the adoption of Islam by the inhabitants of Mindanao
and Sulu.
Activity The students will view the film “Inside Islam” in Youtube
(https://www.youtube.com/watch?v=tU8p2fBN8xY) to show the early history of Islam in the
Arabian Peninsula.

Analysis Processing Questions:

1. What is Islam?
2. What do Muslims believe?
3. How do you become a Muslim?
4. Are all Muslims Arab?
5. How Islam begin?
6. How has it attracted adherents in other parts of the world?
7. Who is the prophet Muhammad?
8. Who is Allah?
9. What is the Quran?
10. Where is Mecca and why is it important?
11. What do Christianity, Judaism and Islam have in common?
12. What is jihad?
13. What is the difference between Shiite and Sunni Muslims?

Abstraction Islam is one of the major religions of the world with nearly 2 Billion adherents. It is
an Arabic word, literally means absolute surrender/submission to the will of God (Allah). The
term itself is derived from the word “Salam” which literally means “peace”.
The Islam religion was founded by Prophet Muhammad bin Abdullah in the arid
region of Arabia particularly in the city of Mecca after a series of divine revelations (from the
God of Abraham and Moses) through Angel Jibreel (Gabriel). After these divine encounters,
he then began to preach the message entrusted to him that there is but one God (Allah), to
whom all humankind must obey and submit. By the time of his death in 632 AD, Muhammad
had converted and won the allegiance of Arab tribal people to Islam. He had laid the
foundation for a community of nation-state (ummah) ruled by the laws of God. After his death,
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he was succeeded by a chain of successors called caliphs and subsequently by sultan-

caliphs. These were Abu Bakr al-Siddiq (First Caliph), Umar bin al-Khattab (Second Caliph),
Uthman bin Affan (Third Caliph) and Ali bin Talib (Fourth Caliph), then followed by the
Umayyad Caliphate founded by Muawiyah ibn Abu Suffian with its capital at Damascus
(Syria), the Abbasid Caliphate founded by Abul Abbas as-Saffah with its capital at Baghdad
(Iraq) and lastly by the Turkish sultanate in 1258 founded by Usman with its capital in Istanbul
(Turkey). These caliphs and sultans were responsible for the spread and expansion of Islam
the world over as far as Southeast Asia where the Minsupala is located.
Islam is a religion of the Book, the book being the Holy Qur’an. In fact, it is one of
the major sources of Islam aside from the hadith, which are the sayings and creeds of the
Holy Prophet Muhammad compiled into books. The Qur’an, meaning Reading, was revealed
in Mecca for 13 years and Medina for another 10 years, for a total of 23 years. It has 114
Suras (chapters) of unequal length and having about 6200 verses.
The masjid (Arabic, mosque) is the place of worship for the Muslims. It also serves
as the madrasah (Islamic school) in the community of believers. The mosque also functions
as a center for community gathering like in commemorating the annual festival of Eid ul-Fitr
after the fasting month of Ramadhan and Eid ul-Adha after hajj or pilgrimage has been
preformed by the Muslims around the world at Mecca, in Saudi Arabia.
In the principles of Islam, a person becomes an ideal Muslim if he observes the Five
Pillars of Islam namely: shahada, salat, zakat, saum and hajj. These are the five duties
incumbent on every Muslim. Shahada is the recitation of the creed by sincerely uttering the
Arabic passage “Ash-hadu al-Lailaha illa-wllah wa Ash-hadu anna Muhammad ar-
Rasulullah” which means “There is no God worthy of worship, other than Allah and
Muhammad is the Messenger of Allah. Salat is the observance of at least five times
obligatory (fardu) daily prayers. These are the Salat al Fajr (dawn prayer), Salat al Zufr (noon
prayer), Salat al Asr (afternoon prayer), Salat al Maghrib (sunset prayer) and Salat al Aisha
(evening prayer). Zakat is to pay the obligatory alms to the mosque or deserving persons.
Saum is to refrain from eating and drinking (fasting) or engaging on other forms of self-
aggrandizement during the daytime only, especially in the month of Ramadhan for 29 or 30
days. Hajj is about going to Mecca for a pilgrimage at least once in a lifetime, to visit and
perform certain rituals like circumambulating around the Kaaba (House of God), walking the
Saffah and Marwah, spending overnight at Mina, and casting stones at Uzzat.
The Islamization in the Philippines may be remarkably credited with the arrival of the
different personalities and missionaries that contributed to the introduction and
establishment of Islam in Sulu, Mindanao, and the Manila area. The spread of Islam in these
areas could be attributed to the efforts of the missionaries or learned men in religion like
Makhdumin who purposely came to Southeast Asia to propagate Islam. Some of these
missionaries were allegedly sharifs or sayyids (nobles who descended from the Holy Prophet
Muhammad) driven into diaspora after Baghdad was devastated by the Mongols in 1250 and
zealous at propagating Islam religion in distant lands. They moved through the islands to
propagate Islam religion.
In Sulu, Islam was instituted in the initial stage by the arrival of Tuan Mashai’ka
around 1310 AD. He was a trader or adventurer from an Arab land and believed to be the
first Muslim to settle in Sulu. In the second stage, there was the arrival of the Makhdumin
missionaries from Arabia that first landed on Mindanao around 1380 AD, then moved to Jolo,
to the islands of Tapul, Tawi-Tawi, Simunul and Sibutu. Karim ul Makhdum or Sharif Awliya
(Zein ul-Abidin), was the most important personage and credited to have built the first
mosque in Simunul island. Other missionaries that came were Sayyid un-Nikab (Aminullah)
and Abd ur-Rahman. The third stage was the arrival pf Raja Baguinda from Menangkabaw,
Sumatra to Jolo around 1390 AD. He settled at Jolo and established himself as Raja. The
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fourth stage culminated with the arrival of Sayyid Abu Bakr from Johore (Malacca) to Sulu
around 1450 AD. He was known with the title of Sharif ul-Hashim as first Sulu sultan and
founder of the Sultanate of Sulu. In the fifth stage, there was the arrival of Sharif Alawi
Balpaki to Tawi-Tawi, in south Sulu, around the 16th century. He was credited to have
converted the natives or folk people in the said islands.
In Mindanao, the initial stage was the appearance of Sharif Awliya around the 14 th
century. He was the same personage to have arrived at Sulu. The second stage was
represented with the arrival of Sharif Maraja from Juhur around 1460 AD. He married the
daughter of Tuan Awliya, Paramisuli and begot several children. The third stage culminated
with the arrival of Sharif Kabungsuan from Sumatera (Johore) to Maguindanao around 1515
AD. With great skill and power, he successfully reinforced Islam into the interior of Pulangi
among the natives or local people. He was regarded as the first Maguindanao ruler and
Patriarch to the Ilanaon in the Illana bay area, Maguindanaon in the Lower Pulangi, Bwayan
in the Upper Pulangi and Iranaon (or Maranao) in Ranao (Lake Lanao). After the
establishment of Islam in Pulangi and Ranao, there was the arrival of Sharif Alawi at
Tagoloan, north of Mindanao around the 17th century AD. His missionary activities extended
to as far as Bukidnon and Lanao.

Mandatory Reading: Read the articles “Islam and Prophet Muhammad (SAW)”, and “Islam
and Islamization in the Philippines” by Michael J. Diamond and Peter Gordon Gowing, and
“A Story of Mindanao and Sulu in Question and Answer” by B.R. Rodil in your Compilation
of Readings in History of Phil. Muslims and Indigenous Peoples in Minsupala (His 003)

Application Create two (2) sets of historical timeline infographic about the Islamization of Mindanao and
and Assessment Sulu. For your guide on how to create infographic timeline, visit this site:
https://venngage.com/blog/how-to-create-a-timeline-infographic-in-6-steps/

1. Set A- Islamization of Sulu Archipelago

2. Set B- Islamization of Mindanao

References
Agoncillo, Teodoro. (1990). History of the Filipino People. Quezon City: Garotech Publishing.

Gowing, Peter P. (1979). Muslim Filipinos: Heritage and Horizon. Quezon City: New Day
Publishers.
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History of Filipino Muslims and Other Indigenous Peoples of Minsupala: A Teaching and
Learning Guide (2015). MSU System resource material for History 003 classes.

Kadil, J. Ben. (2002). History of the Moro and Indigenous Peoples in Minsupala. Marawi City:
OVCRE.

Majul, Caesar Adib (1999). Muslims in the Philippines. Quezon City: UP Press.

Rodil, Rudy B. (2003). A Story of Mindanao and Sulu in Question and Answer. Davao City:
MINCODE.
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Subject History of the Muslim Filipinos and Indigenous Peoples of Minsupala (HIS003)
Chapter/Unit 4
Title
Lesson Title Moro Resistance to Spanish Occupation
Time Frame 3 Hours

Lesson At the end of the module, the students should be able to:
Objectives 1. Define Spanish-Moro wars.
2. Explain the reasons that lead to the Spanish-Moro wars.
3. Outline the various phases and highlights of Spanish-Moro wars.

Overview/ Propelled by the 3Gs (gospel, gold, and glory), the Spaniards pushed through to
Introduction conquer the rest of the Philippine archipelago especially in the southern part after they
subjugated Luzon and Visayas. These areas were easily conquered by the Spaniards but
not in the case of Mindanao and Sulu. The Spaniards upon their arrival in 1578 found that
these islands were difficult to dominate because the natives had already developed a socio-
political organization called the Sultanate which was more sophisticated than the ordinary
barangays of Luzon and Visayas. These were the Sultanate of Maguindanao in mainland
Mindanao and the Sultanate of Sulu in the Sulu archipelago that waged war against the
Spanish colonizers. The active resistance against the Spaniards heightened from 1718 to
1762, and from 1850s to 1878, during the so-called Moro Wars.
This module would discuss and describe the conflict between the Spaniards and
Moros that lasted for more than 300 years in their contest for dominion over the archipelago
in which the Moros represent the sultanate-caliphate striving to counteract and resist
Western Hispanic aggression.
Activity
The instructor will show some photos of Moro caracoas and vintas. He may assign
some research assignment about these vessels.

The Moro caracoa

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The Moro vinta

Analysis Processing Questions:

1. What is a caracoa?
2. What is a vinta?
3. What were the uses of these sea vessels?
4. How these sea vessels threatened the communities of Luzon and Visayas?
Abstraction The conflict between the Spaniards and the Moros started with the Spanish
attempted to establish its colonial policy in the islands of Southern Philippines. The Spanish
colonial policy for the Moros was reflected in the four (4) instructions issued by the Spanish
Governor-General Francisco de Sande (1575-1580) to Captain Esteban Rodriguez de
Figueroa as of May 1578 to be carried out in Sulu and Maguindanao. These instructions
were 1) Let them to acknowledge Spanish sovereignty over their territory, 2) Promote trade
with them, limiting their trade to the Philippine islands and exploring natural resources of
Moroland with a view to their commercial exploitation, 3) Bring an end to Moro piracy against
Spanish shipping and an end to Moro raids on the Christianized settlements on the Visayas
and southern Luzon, and finally, 4) Hispanize and Christianize the Moros along the same
lines followed with respect to other lowland Filipinos (indio) groups. The Moros would have
certainly most resented the first and the last could be taken as bigotry and religious prejudice.
The wars fought between the Spaniards and the Moros were commonly known
among Filipino historians as Spanish-Moro wars but the Spaniards reconquistas referred to
these conflicts as wars against pirates (guerras piraticas). Historian Cesar Adib Majul divided
the Spanish-Moro wars into six (6) phases. It spanned for over three centuries of almost a
hundred of well-accounted events and wars that started during the arrival of Miguel Lopez
de Legazpi in Visayas waters in 1565 until the last of the Spanish forces left the archipelago
in 1898. Between these events, truce and peace treaties were forged by both parties but
violence in general characterized Spanish-Moro relations. These wars were also participated
by great historical personalities of Mindanao and Sulu today like Datu Sirungan of Rajah of
Buayan, Datu Buisan of Rajah Mudah of Maguindanao, Rajah Bongsu of Sultan of Sulu,
Datu Amai Pakpak of the defender of Marahui, and Sultan Kudarat of Sultan of
Maguindanao.
The first phase of Spanish-Moro conflict began with Miguel Lopez de Legazpi’s
arrival in 1565 in Bohol in nearly northeastern Mindanao and ended with the Spanish
invasions of Brunei in 1578 and finally in 1581. The first round of this war was aimed at
eliminating the supposed rival of Spain over the Philippines, particularly Brunei. This small
but influential sultanate in Borneo had been having strong economic and political influence
over many communities in the archipelago prior to the coming of Spaniards. Rajay Sulayman
of the Kingdom of Manila was related by blood to the Sultan of Brunei.
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The second phase of conflict began with the first Spanish attempts after Brunei was
out of the Philippine scene, to colonize Mindanao and Sulu in 1578, but ended only with the
failure to establish a permanent colony in Maguindanao in 1596-97. These attempts were
made to establish forts and colonies right in the middle of Moro territories and eventually
exact tribute from the Moro population.
The third stage of the conflict began in 1599, with the Maguindanao and Buayan
sultanates raids on the Visayas and southern Luzon and ends with the establishment of the
Spanish fortress at Zamboanga in 1635. In this stage, the Spanish-Moro war turned into a
series of offensive, defensive, and counter-offensive wars. The Moros also inflicted
significant blows on the Spanish colonial design by attacking or intimidating natives who
were utilized by the Spaniards to strengthen their hold on the archipelago and at various
instances tried to get the help and support of the Makassars, Ternatans, the Borneans and
the Dutch.
The success of some raids and attacks by the Moros against the Spanish controlled
territories on Luzon and Visayas would eventually lead to more Spanish rage and fury. The
fourth up to the sixth stages of the Spanish-Moro wars would be characterized by violent
attacks, intensified counter attacks, more chaos, greater destruction both in property and life,
and appalling confusion. The fourth stage of the Moro wars began with the Spanish
fortification of Zamboanga in 1635 and ended with its abandonment in 1663 on account of
Koxinga’s threat. The fifth stage of the wars began in 1718, with the return of the Spaniards
to Zamboanga and ended with the British invasion of manila in 1762-1764. And finally, the
sixth stage of the Moro wars commenced in 1850, with the Spanish campaign against Sulu
and ended only towards the end of the Spanish rule in the archipelago in 1876 and finally in
1898. Overall, the most glaring impact of the Spanish-Moro wars was the demonization of
the Islamized Moros in the eyes of the Christianized natives and vice versa.

Mandatory Reading: Read the articles “Colonialism and Tradition”, “Spanish Moro Wars”,
and “The Institution of the Juramentado” by Cesar Majul in your Compilation of Readings in
History of Phil. Muslims and Indigenous Peoples in Minsupala (His 003)
Application After reading about the Spanish-Moro Wars, create a graphic organizer showing the causes
and Assessment of the war, side/alliances, key events of the war and the effects of the war. Be informative
and creative in making your graphic organizer.
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The Spanish-Moro Wars

Causes of the War

Side/Alliances

VS

Key Events of the War

Effects of the War

References Agoncillo, Teodoro. (1990). History of the Filipino People. Quezon City: Garotech Publishing.

Gowing, Peter P. (1979). Muslim Filipinos: Heritage and Horizon. Quezon City: New Day
Publishers.
History of Filipino Muslims and Other Indigenous Peoples of Minsupala: A Teaching and
Learning Guide (2015). MSU System resource material for History 003 classes.
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Kadil, J. Ben. (2002). History of the Moro and Indigenous Peoples in Minsupala. Marawi City:
OVCRE.

Majul, Caesar Adib (1999). Muslims in the Philippines. Quezon City: UP Press.

Rodil, Rudy B. (2003). A Story of Mindanao and Sulu in Question and Answer. Davao City:
MINCODE.
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Subject History of the Muslim Filipinos and Indigenous Peoples of Minsupala (HIS003)
Chapter/Unit 5
Title
Lesson Title American Colonial Period
Time Frame 3 Hours

Lesson At the end of the module, the students should be able to:
Objectives 1. Trace the events that brought the Americas to the Philippines.
2. Identify the various stages of the American occupation in Moroland and its policies
in each of the stages.
3. Distinguish the distinct character of response of the Ips and the Muslim to the
American administration.
4. Explain the contribution of American policy to the “Mindanao problem”.
Overview/ Even before the fall of Emilio Aguinaldo, sporadic clashes between the Moros and
Introduction the American troops started in Moroland. It was part of American colonial policy not to
provoke the Moros to violent reaction while the American war against Aguinaldo’s armed
forces was going on in Luzon. The signing of the Bates Treaty on August 1899 was part of
this colonial strategy to neutralize the Sulu Moros who were spoiling for battle against the
American troops. By 1902, the Americans had reduced the Filipino resistance to small
guerilla-type attacks on American station. This allowed American attention to be focused on
the Moro problem and implemented its colonial policies and interventions.
The aim of this module is to find out the situation of the Moros and IPs in Mindanao
during the occupation by another Western people, this time the Americans. It attempts to
review the evolution of the American policy in Moroland which resulted to the eventual
integration and assimilation of the Moros and IPs with the rest of the majority westernized
and Hispanic Filipino society.

Activity Read William McKinley’s “Benevolent Assimilation Proclamation” in this site:

http://www.msc.edu.ph/centennial/benevolent.html.

Analysis Processing Questions:

1. What does benevolent assimilation mean?
2. What was the Benevolent Assimilation Proclamation?
3. How did the US justify annexing the Philippines?
4. Why did the US want the Philippines?
Abstraction American colonial administration of the Philippine Islands began in 1898 and lasted
until 1946, part of that time being under the Commonwealth period from 1935 to 1946. The
American colonization of the Philippines was a result of its imperialist policy to acquire
colonies that could serve as her economic dumping grounds (extra markets) because its
economy grew tremendously from products and capital produced and generated by its
factories. Philippines was the farthest colony of Spain from 1565 to 1898 before the United
States had took it from her. The war between Spain and United States broke out in April
1898, in the supposed Spain’s bombing of the American warship Maine that anchored in
Havana, Cuba (also a colony of Spain) that killed 246 of its crew. In the war, Spain was
defeated with American superior firepower and concluded with the signing of the Treaty of
Paris on December 18, 1898. The Treaty of Paris was an agreement that ended the Spanish-
American war and provided the cession of the Philippine colony to the United States for
US$20 Million. Though not totally subjugated and maintained their sovereignty and territory
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for more than 300 years by the Spaniards, the entire Mindanao and Sulu were included in
the supposed Filipinas (Philippine Islands) under this agreement. The Moros strongly
objected to this treacherous act by the Spanish since they felt that the Spaniards never
succeeded in subjugating them and therefore, had no right to sell them to United States.
The American government policy respecting the Moros and non-Christian tribes of
Mindanao developed in three successive period as follows, 1) Initial Moro-American contact
and military occupation from 1899 to 1903; 2) the creation of Moro province from 1903 to
1913; and the establishment of the Department of Mindanao and Sulu from 1914 to 1920.
The initial Moro-American contact or military occupation was happened in May 1899 and
ending with the inauguration of the Moro Province in July 1903. This period began with the
American efforts to secure Moro acknowledgement of US sovereignty. As early as May 1899,
the Americans occupied Jolo to negotiate with its people and sent Brig. Gen. John C. Bates
to meet with leaders of Sulu headed by Sultan Jamal ul-Kiram. The main objective was to
win the friendship of the Moros in Sulu by convincing the datus, headmen, and imams to
recognize and accept the presence of the American forces in Moroland. This agreement was
called the Bates Treaty and was done to neutralize the Muslims by not provoking and
encouraging them to join in the Christian Filipino revolutionist as they made still their
pacification and colonization of Luzon and Visayas. In the treaty, the Sulus agreed to
recognize US’s sovereignty over the Sulu archipelago and assured that their religions and
customs would not be interfered with. It means that the Americans would not meddle in the
right of the natives to regulate their own affairs, religious beliefs and worship, and economic
activities. But as soon as the war in the north subsided, the Americans would abandon the
non-interference policy. So that in 1903, the Americans decided to take a direct hand over
Moro affairs, thus inaugurating the Moro Province.
Emilio Aguinaldo was captured as early as 1901 and by 1902, almost all his military
officials had been killed, arrested, or had surrendered. So that by 1903, the Americans were
already confident to face the Moros and place them under direct rule. In the ten-year period
from 1903 to 1913, the American organized and implemented the Moro Province placing all
Moro/Muslim districts under direct American military control. The Moro Province exercised
politico-military control over the region and prepared the Moros for civil administration. The
American authorities also recognized the preparation of the Moros for integration into a
modern Philippine state system by virtue of Philippine Bill of 1902 and political insistence of
the Filipino nationalists. The Moro Province was composed of five administrative districts
namely 1) Davao, 2) Cotabato, 3) Lanao, 4) Sulu and 5) Zamboanga. Each district was
composed of municipalities and each municipality into tribal wards. In the tribal ward system,
the chieftain of the natives in the tribal ward was held responsible for the acts of his
constituents. Each district was placed under an American District Governor who in turn was
directly responsible to the Governor of the Moro Province. The successive governors of the
Moro Province were military men of exceptional ability who were responsible in carrying out
and in implementing the American mandate “to civilize, to educate, to develop and to train
the Moros in the science of self-government.” These governors were Leonard Wood (1903-
1906), Tasker Bliss (1906-19090 and John Pershing (1909-1913). Several policies were
implemented during this period that directly interfered with Moro lifestyle and affairs such as
taxation by imposition of taxes on the Moro population, anti-slavery law that banned slavery
among the Moros and disarmament policy making carrying of traditional bladed weapons
illegal. Of course, these policies generated violent reactions among the Moros that resulted
to infamous battles and massacres (i.e Bud Dajo in 1907 and Bud Bagsak in 1913) on
Mindanao and in Sulu. The American superiority in military power had not only silenced Moro
defiance and resistance but also forcibly brought together the peoples of Luzon, Visayas and
Mindanao, into a highly centralized and unitary Philippine colony.
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The creation of the Moro Province in 1903 and later its abolition in 1913, was a
crucial period because it was the turning point in the transition of the Moros from their Islamic
political culture, the sultan-datuship, to their integration into the modern or western American
state system. It is important also to note that during this period, the term Moro problem was
coined which was a problem of administering the Moros as they were being destined for
unification with the Christian government.
In 1913, the Moro Province was reorganized into the Department of Mindanao and
Sulu. During this period, administrative control over Moro affairs was transferred from civilian
Americans to Filipinos. The department was placed under the supervision of a civilian
governor until its abolition in 1920 when its power of supervision and administration was
transferred to the Department of Interior under the control of the Bureau of Non-Christian
Tribes. The Department of Mindanao and Sulu was divided into seven districts namely 1)
Sulu, 2) Zamboanga, 3) Lanao, 4) Cotabato, 5) Davao, 6) Bukidnon and 7) Agusan. During
the six-year history of the department, there was unity of purpose between Americans and
Christian Filipinos with respect to the rapid incorporation of the Moros into a united self-
governing Philippines. However, the continued immigration of Christian Filipino settlers into
Moroland contributed to continuing Moro unrest.
During the reorganization of the Philippine Government, after the promulgation of
Jones Law of 1916, the Philippine Legislature assumed legislative control over Mindanao
and Sulu. Filipino officials under Gov. Carpenter’s supervision, administered the
implementation of the mandate, using abundant funds supplied by the Legislature. Public
schools multiplied by the hundred and attendance was made compulsory. Moro pensionados
were sent to Manila and America for higher education. Hospital and field dispensaries were
provided in such number that they were put within reach of nearby all inhabitants. Public
works were expanded. Moros were given greater participation in local and provincial
government. Later, they were appointed to the Philippine Legislature. Groups of datus and
other influential Moros were periodically taken to Manila as guests of the government so that,
on their return, they serve as apostles of peace and be more cooperative with government
officials.
Towards the end of American mandate in 1920, the Filipinos already dominated the
government service in Moroland because of Filipinization program like to increase the
number of Filipinos in the public service in lieu of Americans, and reluctant to Moroize it.
Thus Filipinization period from 1914 to 1920 was critical for the Moros and a turning point in
their struggle for political emancipation because from American rule that envisioned
Philippine independence by virtue of Jones Law of 1916 and Hare-Hawes Cutting Act of
1918, they were passed on to Filipino control under the Bureau of Non-Christian Tribes in
1920. As a consequence, as early as 1922, the Moros staged a rally protesting their inclusion
to the envisioned independence that is dominated by the Filipinos and would prefer American
tutelage for the time being until they, too, shall be granted recognition of separate
independence.

Mandatory Reading: Read the articles “Muslim-American Relations in the Philippines, 1899-
1920” and “Moroland Between the Jones Law and the Tydings-McDuffie Act” by Peter
Gordon Gowing, and “Kabuuang Larawan ng Partutol sa Mindanaw at Sulu, 1903-1935” by
Rudy Rodil, in your Compilation of Readings in History of Phil. Muslims and Indigenous
Peoples in Minsupala (His 003)
Application Make a short essay of not more than 500 words comparing how the Spanish and American
and Assessment rules Mindanao and Sulu. Cite good and bad results of their occupation in this region. In your
opinion, which country contributed the most to the welfare of the people of Mindanao and
Sulu.
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References Agoncillo, Teodoro. (1990). History of the Filipino People. Quezon City: Garotech Publishing.

Gowing, Peter P. (1979). Muslim Filipinos: Heritage and Horizon. Quezon City: New Day
Publishers.

Gowing, Peter & McAmis, Robert D. (1974). The Muslim Filipinos: History, Society
and Contemporary Problems. Manila City: Solidaridad Publishing House.
History of Filipino Muslims and Other Indigenous Peoples of Minsupala: A Teaching and
Learning Guide (2015). MSU System resource material for History 003 classes.

Kadil, J. Ben. (2002). History of the Moro and Indigenous Peoples in Minsupala. Marawi City:
OVCRE.

Zaide, Sonia M. (2006). The Philippines: A Unique Nation. Quezon City: All-Nations
Publishing Co., Inc.