MODULE 3

"INSTITUTIONS OF MINSUPALA BEFORE THE ADVENT OF ISLAM"

1. How does the traditional socio-political organization of the natives look like prior to
the coming of Islam in Minsupala?

=In revisiting the pre-Islamic and pre-colonial past of these islands, it is important to
recognize that our ancestors, despite idiosyncrasies, had developed an essentially
homogenous culture. The traditional socio-political organization of the natives in
Minsupala, like many other Philippine ethnic groups, revolved around the barangay . This
was a self-governing community with its own territory, people, and leadership. While
smaller compared to ancient civilizations, the barangay possessed the essential features
of a state, including administrative control over group life.

2. What kind of leadership and governance did the Pre-Islamic natives observe?

=Leadership and Governance The datu was the paramount leader of the barangay,
responsible for governing and promoting the well-being of his subjects . He acted as the
chief executive, legislator, and judge in times of peace. The datu was assisted by a council
of elders who advised on matters of governance and law-making .

3. How do the natives resolve conflict the traditional way?

=. Conflict Resolution The natives of Minsupala had traditional methods of resolving

conflicts. These methods often involved mediation and reconciliation . The community
would come together, with elders playing a key role in guiding discussions and seeking
solutions that restored harmony. This approach emphasized healing relationships and
restoring balance within the community .

4. What was the landholding system in the pre-colonial days?

= The pre-colonial landholding system in Minsupala was characterized by communal

ownership . Land was considered a shared resource, with the community having
stewardship over it . This system promoted cooperation and ensured that everyone had
access to the resources they needed for survival
5. What is Maratabat and how does it capture the definition traditional pride, honor and
dignity?

=Maratabat is a concept deeply ingrained in the culture of the Maranao people, a

significant group in Minsupala . It encompasses a complex set of values, including honor,
dignity, pride, shame, ethics, etiquette, and self-esteem . Maratabat serves as a guiding
principle for social interactions and individual behavior, emphasizing the importance of
maintaining one's reputation and upholding the honor of the family and community .

6. What are some of the features of the natives’ indigenous religions prior to the coming
of Islam inMinsupala?

= Indigenous Religions The natives of Minsupala practiced animism, believing in the

existence of spirits inhabiting natural phenomena and objects . They revered anitos,
spirits that could possess or accompany people, and believed that illness was often
caused by evil spirits . Bathala was considered the most powerful deity, and the natives
worshipped a pantheon of gods and goddesses .

MODULE 4

"GENEOLOGICAL AND CULTURAL CONNECTIONS OF THE TRI-PEOPLE OF MINSUPALA"

1. Based on oral traditions, do we have basis for saying that the tripeople of MinSUPala
(or this archipelago) were related genealogically?

= Genealogical Connections Through Oral Traditions While oral traditions are rich
sources of cultural knowledge, they are not always definitive proof of genealogical
relationships . Oral traditions can be passed down through generations, but they can
also be subject to changes and interpretations over time. Therefore, while oral traditions
can offer insights into shared ancestry, they should be viewed with a critical eye and
corroborated with other evidence.

2. What other evidences can we cite to show that the tri-people were indeed
related/connected?
 =This our I think the other evidencs can we cite to show that the tri-people were indeed
related/connected .Shared Linguistic Roots-The languages spoken by the tri-people share
common roots and vocabulary, indicating a potential shared origin or prolonged
interaction .

- Similar Cultural Practices-The tri-people share a number of cultural practices, including

traditional beliefs, rituals, and artistic expressions. These similarities suggest a shared
cultural heritage or influence.

- Historical Interdependence-The tri-people have historically lived in close proximity and

have interacted with each other in various ways, including trade, alliances, and conflict.
This prolonged interaction would have naturally led to cultural exchange and influence.

- Archaeological Evidence- While limited, archaeological findings can sometimes provide

clues to the movement and interactions of different groups in the past. These findings
could offer further support for the relatedness of the tri-people.

MODULE 5

"ISLAM IN MORO HISTORY'

1. What is Islam and its basic tenets?

=Islam is a monotheistic religion that emphasizes the belief in one God, known as
(Allah) . Muslims believe that Muhammad was the final prophet sent by Allah to guide
humanity

Five pillars of Muslim:

a.) Shahada or Profession of Faith

The first important requirement for a person to become a Muslim is the Shahada. It is
done by saying with real conviction “As’hadu anla ilaha ilallah wa as’hadu anna
Muhammadur rasulullah” meaning “I bear witness that there is only One God and
Muhammad is a messenger of God”. Once a person truly believes that there is only one
God and that Muhammad, just like Abraham, Moses, Joseph, Jesus and others, is
Godsent, then he becomes a Muslim.To better understand the meaning of the Shahada,

b.) Salah or Five Times Daily PrayersThe Shahada or Profession of Faith

is rendered useless without translating them into acts of worship. The act of worship
particularly referred to is performing the Salah or4the five obligatory daily prayers. In
Islam, performing the Islamic prayer is considered a manifestation of a Muslim’s
submission to the will of God. The importance of Salah is emphasized in the Qur’an and
the Sunnah (i.e. tradition) of the Prophet. Each prayer is composed of several Rak’ah,
which refers to the set of reciting supplications, bowing and prostrations.72 Typically,
each prayer lasts five minutes, leading to twenty-five minutes of prayer per day

c.) Zakat or Alms Giving

Because Islam is a very practical religion, it is does not limit itself to ceremonies and
rituals. In fact, the Zakat or alms giving to the poor and destitute is obligatory upon all
earning Muslims. The amount of Zakat is usually 1/40; meaning one peso goes to the
poor and the needy out of the P40.00 one is earning in one year. This is approximately
2.5% only of a person’s annual income. Of course, a person can give even beyond 2.5% as
additional charity but he cannot go below 2.5%, which is obligatory.

d.) As-siyam or Fasting during the Month of Ramadan

Except for the children, sick, aged, pregnant and menstruating womuen, nursing mothers
and travelers, all Muslims who have reached puberty are required to fast during the

e.) Hajj or Pilgrimage

The Hajj refers to the exhausting and expensive pilgrimage to the Holy land of Mecca in
Saudi Arabia. For about a week or two, pilgrims strive to complete certain physically
strenuous rituals. Because of its taxing difficulty, Allah mercifully accepts it if performed
once in a lifetime although people who cannot perform it due to serious restrictions like
financial or health problems, are excused from performing the Hajj.

2. How did Islam reach Southeast Asia and eventually the Philippine archipelago?
=Islam spread to Southeast Asia primarily through trade networks. Muslim traders from
the Middle East and South Asia brought their faith and culture to the region, including
the Philippines .The monsoon winds facilitated maritime trade, allowing Arab sailors to
navigate the Indian Ocean and reach the coasts of Southeast Asia . These traders
established trade routes and interacted with local populations, leading to the gradual
adoption of Islam in various parts of the region.The message of Islam on the equality of
all people before the eyes of Allah; the protection of the women and the orphans; the
obligation of the rich to feed the poor and hungry; the encouragement of the strong to
help and protect the weak; the high moral values associated with this religion; and the
strong zeal of some Muslim leaders to spread the Faith; all contributed to the natural
expansion of Islam to other parts of the world. From the Arabian peninsula, Islam would
radiate to other parts of the Middle East, North Africa, Southern Europe, India and of
course to Southeast Asia

3. Which personalities were credited to have introduced Islam in Minsupala?

= The written sources also of Tausug, the predominant group in Sulu, are said to carry
themselves a little straighter than other Moro groups because they were the first to be
won to Islam. The ‘tarsilas’ (geneology) and traditions of Sulu speak of a foreigner who
bore the title Tuan Mashai’ka and who came to Jolo long ago, married the daughter of a
local chieftain and begot Muslims -- meaning that he raised his children as Muslims. One
tarsila mentioned that Tuan Masha’ika came when the people of Jolo were still
worshipping stones and other inanimate object Islamization, the process of Islam taking
root among the people… may well have begun with Tuan Mashai’ka raising Muslim
Children by his Jolo wife.

MODULE 6

"MORO RESISTANCE TO SPANISH AGGRESSION"

1. Why did the Moros resist Spanish aggression?

The Moros resisted Spanish aggression for several reasons:

- Defense of their independence: They had established strong sultanates and enjoyed
autonomy before the Spanish arrival. They were determined to maintain their self-
governance .

- Protection of their faith: They were deeply devoted to Islam and resisted the Spanish
attempts to convert them to Christianity.

- Preservation of their culture: The Spanish sought to impose their own culture and way
of life, which the Moros resisted to maintain their traditions and customs .

The only difference is that the Moros would tell theirs as a narrativeof relentless struggle,
for in their eyes, they have always been free and self-governing. It therefore stands to
reason that when the Spanish colonizers came and expressed a desire to establish their
sovereignty in the lands long ruled by the Moros, they were met with a resistance that
would last for more than 300 years.

2. How did they resist?

he response of the Moros to the actions of the Spaniards can be categorized into three:
retaliatory, collaborative and piratical.

- Guerilla warfare: They used their knowledge of the terrain and their skills in warfare to
launch surprise attacks and ambushes against Spanish forces [1].

- Naval raids: They used their expertise in shipbuilding and seafaring to launch raids on
Spanish settlements and coastal towns, disrupting Spanish trade and control.

- Diplomacy and alliances: They formed alliances with other groups, including other
indigenous communities and even foreign powers, to resist Spanish rule .

3. What was the impact of this resistance on the inhabitants of Luzon, Visayas, Mindanao
and Sulu?
The Moro resistance had a significant impact on the inhabitants of different regions ,-
Luzon and Visayas: The Spanish faced constant threats from Moro raids, which disrupted
their trade and administration in these regions. This led to increased military spending
and a focus on coastal defenses.- Mindanao and Sulu: The Moros successfully resisted
Spanish conquest for centuries, maintaining their independence and cultural identity.
However, the conflict also led to significant loss of life and destruction in these
regions .Moro resistance, though categorized into three in the discussion here, generally
had enormous impact or effects to the inhabitants of the entire archipelago primarily
because of their retaliations (raids) and piracies. These raids done by the Muslims on
territories already held by Spaniards, the naval battles that took place between the
Spaniards and Muslims from 1565 to the last days of Spanish rule and the numerous
Spanish expeditions to Muslim lands in the Philippines have been generally put together
as “Moro Wars.

MODULE 7

"LUMAD TO RESPONSES SPANISH OCCUPATION"

1. What were the initial responses of the Lumads when they saw the Spaniards?

Initial Reactions Curiosity and Resistance When the Spaniards first arrived, the Lumads
were initially curious about these foreign visitors. They were intrigued by the Spaniards'
technology, clothing, and customs. However, this curiosity soon gave way to suspicion
and resistance as the Spaniards began to assert their authority and control over Lumad
territories. The Lumads, accustomed to their own ways of life and governance, saw the
Spaniards as intruders and resisted their attempts to impose their system.

2. What were some of the methods used by the Spaniards to subjugate the Lumads?

Spanish Methods of Subjugation The Spaniards employed various methods to subjugate

the Lumads:

- Military Force: The Spaniards used their superior weaponry and military tactics to
subdue Lumad resistance. They established forts and garrisons in strategic locations to
control key areas.
- Religion: The Spaniards sought to convert the Lumads to Christianity, believing that this
would weaken their traditional beliefs and make them more amenable to Spanish rule.
They established missions and used missionaries to spread Christianity.

- Economic Control: The Spaniards introduced a system of tribute and forced labor,
requiring the Lumads to pay taxes and work on Spanish plantations and mines. This
economic exploitation further weakened Lumad communities and made them
dependent on the Spaniards.

- Divide and Conquer: The Spaniards often played different Lumad groups against each
other, fostering divisions and weakening their collective resistance.

3. How did the Lumads respond to the methods mentioned above?

Lumad Responses.Resistance and Adaptation The Lumads responded to Spanish

subjugation in various ways:

- Armed Resistance: Many Lumad groups engaged in armed resistance, fighting against
the Spaniards to defend their lands and traditions. However, the Spaniards' superior
military technology often made it difficult for the Lumads to sustain prolonged
resistance.

- Retreat and Isolation: Some Lumad groups retreated to remote areas, seeking to avoid
contact with the Spaniards and preserve their way of life. This strategy was successful for
some groups, but it also led to isolation and limited access to resources.

- Adaptation and Negotiation: Some Lumad groups adapted to Spanish rule, accepting
Christianity and participating in the Spanish economic system. This adaptation allowed
them to survive, but it also led to the erosion of their traditional culture and practices.

MODULE 8
"INSTANCES OF MORO, LUMAD AND “CHRISTIAN” FILIPINO COOPERATION’

1. Where there instances or attempts of Moro, Lumad, and Christian Filipino cooperation
in their struggle against foreign colonialism?

The history of the Philippines is marked by struggles against foreign powers, and while
the Moro, Lumad, and Christian Filipinos often found themselves on opposing sides due
to historical and cultural differences, there were instances of cooperation against shared
enemies.

Instances of Cooperation- The 1899 Philippine Revolution: While the Moros didn't
actively participate in the revolution against Spain, they remained neutral, allowing
Filipino revolutionaries to utilize their territories as safe havens and supply lines. This
neutrality was a form of tacit cooperation, recognizing a common enemy in the Spanish
colonial regime. - The 1900s Moro Resistance: Some Lumad groups allied with the Moros
in resisting American colonization. These alliances, though not always lasting,
demonstrated a shared desire to resist foreign rule and protect their land and culture. -
The 1970s-1980s: "Theology of Struggle": Christian Filipinos, particularly those involved
in the "Theology of Struggle" movement, actively supported the Moro and Lumad
struggles for self-determination and against the Marcos regime. This movement saw the
injustices faced by these groups as interconnected with the broader fight for social
justice and national liberation.

Inspiration from Cooperation

These instances, despite their limitations and complexities, offer valuable lessons for the
present:

- Shared Identity: The struggles against colonialism highlighted a shared Filipino identity,
transcending religious and ethnic differences. This shared identity can be a foundation
for unity and cooperation in the face of contemporary challenges.

- Solidarity and Mutual Support: The instances of cooperation demonstrate the power of
solidarity and mutual support in resisting oppression. These historical examples can
inspire contemporary movements for social justice and human rights.

- Respect for Diversity: Despite their differences, these groups found ways to cooperate,
recognizing the importance of respecting each other's cultures and identities. This
respect is essential for achieving lasting peace and social harmony.

While the path to genuine and lasting cooperation remains challenging, the historical
examples of Moro, Lumad, and Christian Filipino cooperation offer a powerful reminder
of the potential for unity and shared struggle in the pursuit of a just and equitable future.

2. What inspiration can we get out of these attempts?

Inspiration from CooperationThese instances, despite their limitations and complexities,

offer valuable lessons for the present:

- Shared Identity: The struggles against colonialism highlighted a shared Filipino

identity, transcending religious and ethnic differences. This shared identity can be a
foundation for unity and cooperation in the face of contemporary challenges.

- Solidarity and Mutual Support: The instances of cooperation demonstrate the power of
solidarity and mutual support in resisting oppression. These historical examples can
inspire contemporary movements for social justice and human rights.

- Respect for Diversity: Despite their differences, these groups found ways to cooperate,
recognizing the importance of respecting each other's cultures and identities. This
respect is essential for achieving lasting peace and social harmony.

MODULE 9

"AMERICAN COLONIAL PERIOD"

1. What were the events that brought the Americans to the Philippines?

The American colonial period in the Philippines was a complex and consequential
chapter in the country's history. It began with the Spanish-American War and ended with
the granting of independence in 1946.

The Path to American Occupation

1. The Spanish-American War: The war began in 1898, primarily over Cuba's struggle for
independence from Spain. The sinking of the USS Maine in Havana Harbor, though its
cause remains debated, fueled American public opinion against Spain. The US victory in
the war led to the signing of the Treaty of Paris.

The Treaty of Paris and the Philippines

2. The Treaty of Paris (1898): This treaty officially ended the Spanish-American War. It
ceded Cuba, Puerto Rico, and Guam to the US. Most importantly, Spain also ceded the
Philippines to the US for $20 million. This transfer of sovereignty, however, was
contested by Filipino revolutionaries who had already declared independence from
Spain. The treaty effectively incorporated Mindanao and Sulu, which were part of the
Spanish colonial empire, into US control.

The American Occupation of Moroland

3. American Occupation of Moroland: The American occupation of Moroland, a region in

Mindanao inhabited by the Moro people, can be divided into three distinct stages:

- Early Occupation (1899-1902): This period was marked by fierce resistance from the
Moros, who opposed American rule. The US employed military force and a "divide and
conquer" strategy to subdue the Moros. This stage was characterized by conflict and
violence.

- Pacification and Control (1902-1913): The US shifted its strategy to a combination of

military force and diplomacy. They established a system of control through treaties and
agreements with various Moro leaders. This stage saw the establishment of US military
bases and the introduction of American education and governance.
- Indirect Rule (1913-1946): The US adopted a more indirect approach, relying on local
leaders and a system of "indirect rule" to govern Moroland. This stage saw the
development of infrastructure, the introduction of cash crops, and the expansion of
American influence. However, the US continued to maintain a strong military presence
in the region.

The Roots of the "Mindanao Problem"

4. American Policy and the "Mindanao Problem": The American colonial period laid the
groundwork for the complex and enduring "Mindanao problem," characterized by
conflict and instability. Several factors contributed to this:

- Dispossession and Marginalization: American policies often favored Christian Filipinos

over the Moros and Lumad, leading to dispossession of land and resources. This created
resentment and fueled a sense of marginalization among these groups.

- Cultural and Religious Differences: The US attempted to impose its own culture and
religion, leading to clashes with the Moros' Islamic faith and traditional ways of life. This
cultural and religious divide contributed to a sense of alienation and mistrust.

- Political Exclusion: The US system of governance often excluded Moros and Lumad
from meaningful participation in decision-making. This political exclusion further
deepened their grievances and fueled separatist movements.

The "Mindanao problem" is a legacy of the American colonial period, highlighting the
enduring consequences of colonialism and the need for addressing historical injustices
and promoting inclusivity and social justice in the region.

2. What was the Treaty of Paris and what was its role in the incorporation of Mindanao
and Sulu into the former colony of Spain?

The Treaty of Paris and the Philippines The Treaty of Paris (1898): This treaty officially
ended the Spanish-American War. It ceded Cuba, Puerto Rico, and Guam to the US.
Most importantly, Spain also ceded the Philippines to the US for $20 million. This
transfer of sovereignty, however, was contested by Filipino revolutionaries who had
already declared independence from Spain. The treaty effectively incorporated
Mindanao and Sulu, which were part of the Spanish colonial empire, into US control.

3. What were the various stages of the American occupation in Moroland and how
distinct the American policies were in each of the stages?

The American Occupation of Moroland ,The American occupation of Moroland, a region

in Mindanao inhabited by the Moro people, can be divided into three distinct stages:

- Early Occupation (1899-1902): This period was marked by fierce resistance from the
Moros, who opposed American rule. The US employed military force and a "divide and
conquer" strategy to subdue the Moros. This stage was characterized by conflict and
violence.

- Pacification and Control (1902-1913): The US shifted its strategy to a combination of

military force and diplomacy. They established a system of control through treaties and
agreements with various Moro leaders. This stage saw the establishment of US military
bases and the introduction of American education and governance.

- Indirect Rule (1913-1946): The US adopted a more indirect approach, relying on local
leaders and a system of "indirect rule" to govern Moroland. This stage saw the
development of infrastructure, the introduction of cash crops, and the expansion of
American influence. However, the US continued to maintain a strong military presence
in the region.

4. How did American policy or practice contribute to the “Mindanao problem?”

The Roots of the "Mindanao Problem" American Policy and the "Mindanao Problem":
The American colonial period laid the groundwork for the complex and enduring
"Mindanao problem," characterized by conflict and instability. Several factors
contributed to this

- Dispossession and Marginalization: American policies often favored Christian Filipinos

over the Moros and Lumad, leading to dispossession of land and resources. This created
resentment and fueled a sense of marginalization among these groups.

- Cultural and Religious Differences: The US attempted to impose its own culture and
religion, leading to clashes with the Moros' Islamic faith and traditional ways of life. This
cultural and religious divide contributed to a sense of alienation and mistrust.
- Political Exclusion: The US system of governance often excluded Moros and Lumad
from meaningful participation in decision-making. This political exclusion further
deepened their grievances and fueled separatist movements.

The "Mindanao problem" is a legacy of the American colonial period, highlighting the
enduring consequences of colonialism and the need for addressing historical injustices
and promoting inclusivity and social justice in the region.

MODULE 10
"THE COMMONWEALTH PERIOD"

1. What were the events that precipitated to the creation of the Commonwealth
government in the Philippines?

The Commonwealth period in the Philippines (1935-1946) was a significant transition

towards independence.

The Road to Commonwealth Events Leading to Commonwealth.The US, after

conquering the Philippines from Spain, promised eventual independence. The Tydings-
McDuffie Act of 1934 set a 10-year transition period, establishing the Commonwealth
government as a stepping stone to full independence. This act was a response to
growing Filipino demands for self-governance.

2. What was the purpose of creating the Philippine Commonwealth?

The Purpose of the Commonwealth , The Commonwealth government was designed to
prepare the Philippines for self-rule. It provided Filipinos with a chance to establish their
own institutions, develop their economy, and gain experience in governing themselves
before achieving full independence. The US retained some control over foreign affairs
and defense during this period.

3. What were the varied reactions of the Moros towards the issue of Philippine
independence?

Moros Reactions to Independence,The Moros, who had their own distinct culture and
history, had varied reactions to the prospect of Philippine independence. Some
welcomed the idea of self-determination, while others feared being absorbed into a
larger Filipino nation and losing their autonomy. Some Moro leaders sought to negotiate
their own separate status or even independence from the Philippines.

4. What were Quezon’s policies towards Mindanao and how did these affect the Moros
and Lumads?
Quezon's Policies and their Impact , Manuel L. Quezon, the first President of the
Commonwealth, implemented policies aimed at integrating Mindanao into the
Philippines. He encouraged Christian Filipino migration to Mindanao, hoping to develop
the region economically and politically. This policy, however, had a significant impact on
the Moros and Lumad:

- Land Dispossession: Christian Filipino settlers often claimed land traditionally held by
the Moros and Lumad, leading to conflicts and dispossession. This fueled resentment
and contributed to the "Mindanao problem."

- Cultural and Religious Differences: Quezon's policies often overlooked the distinct
cultural and religious identities of the Moros and Lumad, leading to a sense of alienation
and mistrust.

- Limited Political Participation: While Quezon aimed to integrate Mindanao, the Moros
and Lumad were often excluded from key decision-making processes, further
exacerbating their grievances.