The Raiders of Sulu Sea ( Module) PDF

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HIST 1013 - Readings in Philippine History Module 9- 10 | 1 WARNING: No part of this E-module/LMS Content can be reproduced, transported or shared with others without permission from the University. Unauthorized use of the materials, other than personal learning use, will be penalized.CORRESPONDENCE...

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CORRESPONDENCE LEARNING MODULE HIST 1013- Readings in Philippine History AY 2021-2022 LESSON: The Raiders of Sulu Sea

Topic:

Content and Contextual Analysis of selected primary source which focus on the topic: • The Raiders of Sulu Sea

Learning Outcomes:

At the end of this module, you are expected to: 1. analyze the content and context of the documentary film; 2. discuss the misconceptions related to the raiders of Sulu Sea; and 3. explain the historical and contemporary relevance of the given source.

LEARNING CONTENT Introduction We live in a pluralistic world and a conflict-torn world. Sad to say that some of these are the open armed conflicts and bloody resistance between Muslims and Christians. The gap of these two religious standpoints was undeniably huge. But what really happened in the gap of these two that it seems to continue years after until today? How and why these Muslim People were called pirates and raiders? Are they really what they call and identify, “The Raiders of the Sulu Sea?” For this lesson, we are going to examine a historiography documentary film that exhibits how the tribes of men on certain parts of Mindanao fiercely fought against the Spaniards whom at that time, colonized the Philippines. This documentary film was narrated by several key informants that made the film more understandable by actually being a part of it. These people studied and analysed the whole history of the conflict and identified causes of it. Lesson Proper:

THE RAIDERS OF SULU SEA THE BACKGROUND OF THE AUTHORS AND NARRATORS Icelle Gloria Durano Borja Estrada was born in Zamboanga City and was a 7th generation direct descendant of Vicente Alvarez, the hero of Zamboanga City during the Spanish-American War. She earned her first degree at Western Mindanao State University (WMSU) of Bachelor of Science in History Education; then continued finishing other degrees at Pilar College, Zamboanga City; University of the Philippines Diliman College of Fine Arts, major in Art History; and Ateneo de Zamboanga City.

HIST 1013- Readings in Philippine History Module 9-10 | 1

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She is a collector of art and is a member of the National Commission on Museums of the National Commission for Culture and the Arts of the Philippines, President of the Mindanao Association of Museums and for many years, was a curator of Art Museum Exhibits in the Philippines and abroad. Dr. Samuel Kong Tan is a Samal-Taosug-Chinese Filipino born in Siasi, Sulu. He earned his Masters Degree in History at University of the Philippines Diliman and his Doctoral in Philosophy in Interdisciplinary Studies at Syracuse University, New York, USA. He is a published Author and served as the Chairperson of UP Diliman’s Department of History and was also the Chairman and Executive Director of the National Historical Institute in 1998. He is well-known for his famous book “A History of the Philippines”, briefly describes the human history and culture of the Philippines, focusing on three Filipino cultural communities--the Moros, the Indios, and the Infieles--and examining how these groups reflect the country's history and development. He shared his view about the colonial depictions of Moro “Slave raiding” in the Philippines coastal towns where it demonstrated the open-armed resistance to the colonial rule of the Muslims.

Prof. Barbara Watson Andaya, born on June 7, 1943, is an Australian historian and author who studies Indonesia and Maritime Southeast Asian History. She had done extensive researches on women’s history in Southeast Asia, and of late, on the localization of Christianity in the Region. She received her Bachelor of Arts and Diploma of Education in Asian Studies from the University of Sydney. She also earned her Doctoral in Philosophy in Southeast Asian University at Cornell University with a specialization in Southeast Asian History and got her Masters Degree at the University of Hawaii. She teaches courses as a full-time professor in Asian Studies and is the director of the University’s Center for Southeast Asian Studies. She was the president of the American Association for Asian Studies from 2005 to 2006.

Dr. Julius Bautista is currently appointed as Senior Lecturer at the Department of Southeast Asian Studies at the National University of Singapore. He remains as an Associate of the Religion and Globalization in Asian Contexts Cluster at Asia Research Institute. He is an anthropologist and cultural historian who earned a Doctorate degree in Philosophy in Southeast Asian Studies from the Center for Asian Societies and Histories at the Australian National University. He was a Visiting Fellow at ARI's Religion and Globalisation in Asian Contexts Cluster from 2005 to 2011. His teaching and research interests include Catholicism in the Philippines, Comparative World Religions, The material culture of Southeast Asia, Pain, HIST 1013- Readings in Philippine History Module 9-10 | 2 WARNING: No part of this E-module/LMS Content can be reproduced, transported or shared with others without permission from the University. Unauthorized use of the materials, other than personal learning use, will be penalized.

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Nociception and religious ritual, Ethnographic practice and methodology, and Asian-Australian heritage scholarship.

Halman Abubakar is a Taosug and a town councilor of Jolo, Sulu, and is a member of the educated Abubakar Clan of Jolo. He asserts that the attacks on the Spanish forces were the Moro reaction to Spanish and American imposition on the Moro People. He promotes indigenous martial arts "Silat" –historic and significant on Taosug bladed weapons; as a form of selfdefense and glorifies the historic and symbolic significance of these weapons. He also shares the sentiments of his people by resenting the characterization of Western Colony and Filipino historiography as "pirates". Dr. Margarita “Tingting” R. Cojuangco is a Filipino politician, philanthropist, and socialite. She was the former Chairman of the Kabalikat ng Malayang Pilipino (Kampi) party, was governor of Tarlac, and was an Undersecretary of the Department of Interior and Local Government and a member of the Council of Philippine Affairs (COPA). She is a columnist in The Philippine Star and was a candidate for a seat in the Senate in the 2013 Philippine Senate Election. She studied at the University of Santo Tomas with a doctorate degree in Philosophy of Public Safety, finished her Masters in National Security Administration (MNSA) at the National Defense College, and holds doctorate degrees in Criminology and Philippine History. She is known for her humanitarian projects and works among Muslim communities and her participation in the peace talks with the Moro National Liberation Front. CONTEXTUAL ANALYSIS It is the 18th Century, and life from some of the coastal inhabitants of the Philippines was anything but idyllic. For without warning, they could be attacked by the merciless Illanuns –the raiders of the Sulu Sea. These raiders were fearless and fiercer in battle even against better armed, technologically superior colonial forces. To the western colonists, these raiders are nothing but barbaric pirates; and they were hunted down and such. But there is speculation that these raiders are not the savages they were made out to be, but nearly indigenous people defending their way of life against the foreign oppressor. There is little doubt that these raiders were skilled fighters and deadly swordsmen, but they are also expert sailors and builders of formidable vessels of war. These raiders are not just bandits but a wellorganized force that could attack with the precision of strategy, giving these western colonial forces a run for their lives.

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On December 8th, 1720, the Southern regions of Mindanao were occupied by Spanish soldiers that were then identified as Zamboanga City. It sits at the tip of the Southwest peninsula of the Philippines that is protected by the city’s Fort Pilar –a ten-meter-high wall that acted as a defense fortress. The Fort served as the base of operations to check on slave-raiding going on the north and back. King Dalasi was the King of Bulig in Maguindanao who led in attacking the Fort Pillar together with the forces of the Sulu Sultanate; burned the town around the Fort, cut down the line of provisions for the Spaniards, and began a war against the soldiers inside the Fort. Dalasi’s raiders fight with a vengeance and desire to rip Zamboanga City off the Spanish Forces. They really had to suppress the Spanish presence here in the peninsula because the Fort was their base of operations. According to some historians, slave raiding happened in the Philippines long before the Western Powers arrived but it was never widespread productivity. The arrival of the Spanish and the desire to dominate trade in the region trigger slavery. The Spanish refer to the slave raiders as Moros. If they weren’t from different tribes, they would challenge the Spanish authority for occupancy. The pirates that were described by the Colonial Powers involved activities of different tribes in the Mindanao Area as well as the Sulu Archipelago. These 3 Muslim Groups were the BalangingiSamal Tribe, the Illanuns, and the Taosugs. The Illanuns and Balangingi-Samal group were both long-standing seafaring communities and would often join forces with the Taosugs that is known for its fierce warriors. All of the piratical attacks and retaliatory attacks conducted from Sulu and Maguindanao always carried these contingents. History also questioned, should these raiders from the south be called “Pirates”? Do these raiders fight for personal gain or just serving their local, political masters? The documentary informants stated that “pirates” is misleading because it doesn’t cover raiders and people who acted on behalf of the state. It was then concluded that the Moro act was an act of retaliation against the foreign occupier and was sanctioned by the sultanates in the name of a higher course: Islam. There was also a certainly great deal of pressure from the South for populations in the Visayas to become Islamized. But, the presence of the Spanish in the Visayas and Northern Luzon disrupted the spread of Islam. The Spanish Colonial Administration thought it was their responsibility to prevent the spread of Islam from the south to the Christianized populations in the North. They have an impressive empire that their conquest is not only motivated by these colonies but also by the opportunity to propagate Christianity. Therefore, Christianity deploys quickly displacing Islam and Indigenous Tribal beliefs. The Spaniards weren’t concern about what the people in the South were after but rather, was really more than that they really undermined the commercial interests of the region. Through this, they gained new power in the region which was exerting its own agendas and its own influences. However, the Sultanates in the South just wanted to do was to maintain their power, if not, increase it a little bit more. Both sides use religious ideologies to further influence and feed their objectives. Behind the clash of religious doctrines was a more compelling reason for the Spanish to bring the slave raiders to the hill –the spoils of trade with the orient. Something the Spanish wanted a fullcontrol of. In many respects, the Spanish wanted to be a part of this exchange in trade but also wanted to do so in conjunction with the conversion of religious perspective and mindset and colonization of our Islands.

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CONTENT ANALYSIS The documentary film addressed the resistance of the People in the South, the Moros, from the Spanish-American Colonial forces in the Southern region of the Philippines. 1. The Moro People are not really pirates or rebels but indigenous people who demonstrated resistance from the Spanish forces. 2. The most celebrated attack was the December 8th, 1970 attack by King Dalasi. 3. The Moro act was an act of retaliation against the foreign occupier and was sanctioned by the sultanates in the name of a higher course: Islam. 4. Spaniards were concerned about the commercial interests of the region and to propagate Christianity. 5. Slave-raiding was part of the bigger regional trade in the Islands of Southeast Asia. 6. Artifacts originating from China that was found in Butuan City are proof of the great distances travelled by the Sea farers of Sulu and the trading activities they were involved in 7. The Western Colonial Ruling sand open-armed conflicts in the Southern region of the Philippines cause the impoverishment of Muslim Areas economically and religiously. The Three Muslim Tribes 1. Balangingi-Samal Tribe The Balangingi, also known Northern Sama or Northern Sinama, is an ethnolinguistic group living on the Greater Sulu Archipelago and the southern and western coastal regions of the Zamboanga peninsula in Mindanao. They are mostly found in Lutangan and Olutangga islands in Zamboanga del Sur, Basilan Island of the Sulu Archipelago, coastal areas of Zamboanga coast peninsula, and as far north as Luzon; particularly in White Beach near Subic Bay, Zambales. Balangingis are considered to be part of the larger group of Sama-Badjao and speak the Balangingi dialect. In the early nineteenth century, an entire ethnic group, the Samal Balangingi of the SuluMindanao region, specialized in state-sanctioned maritime raiding, attacking Southeast Asian coastal settlements and trading vessels. This paper traces the process of the formation of the Samal Balangingi as an ethnic group comprised of 'pirates' and their captives, and their continued sense of belonging to the island stronghold of Balangingi, even after its inhabitants were forcefully resettled between 1848 and 1858. The paper also stresses just how critical the Spanish resettlement policy directed against the deported Samal Balangingi was for their future cultural and social life. It highlights the inextricable relationship between maritime raiding, slavery, forced migration, 'homeland', and cultural identity as being critical factors that led to the emergence of new ethnicities and diasporas. By highlighting the problems of self-definition and the reconstruction of identities and the meaning of homeland and lost places, as a revealing social and psychological process in its own right, the case of the Samal Balangingi challenges lineal notions of history and bounded static conceptions of 'culture' and ethnic groups that were imposed, imagined and maintained by Europeans both prior to and after colonization.

2. The Illanuns The Illanun, called Iranun and Ilianon as well, are closely related culturally and linguistically to the Maranao and Maguindanaon. The Illanun language is part of the Austronesian family that is most closely related to Maranao. When the Spaniards left, however, contact between the Maranao and Illanun decreased. The majority of Illanun live along the coastline in the of the towns of Nulingi, Parang, Matanog, and Barira in Maguindanao Province, Mindanao; along the Iliana Bay coast, north of the mouth of the HIST 1013- Readings in Philippine History Module 9-10 | 5 WARNING: No part of this E-module/LMS Content can be reproduced, transported or shared with others without permission from the University. Unauthorized use of the materials, other than personal learning use, will be penalized.

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