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• Bagumbayan and were, later, resettled at Barra de Maragondon or the sandbar of Maragondon river, they called this Ternate in 1850 in memory of their place of origin. Some of them must have been assigned to Zamboanga, possibly in 1718, if not later. They, too, are now integrated into the majority population
• Migrant and Their Descendants


  Also known as settlers, these constitute the migrants of the 20 century from Luzon and the Visayas and their descendants
• Since 1948, they make up the majority population of the region, and since 1970, about seventy percent of the total population. They are also known as settlers. Included in the count are the indigenous B and the Chavacanos
• Moro


  The name came from the Spanish colonizers to refer to the Muslims of the archipelago
• When the Spaniards arrived in the archipelago in 1565 and discovered that some of the inhabitants were Muslims, they called them Moros in the same manner, that they called those Muslims from North Africa who had conquered and occupied Spain for nearly eight centuries, that is, from 711 to 1492
• It was meant to refer only to the Muslims of the archipelago. But over the years, as a result of the bloody Spanish-Moro war which lasted for 333 years, the name acquired a pejorative connotation, like pirates, and was much disliked by the Muslims themselves until very recently
• It did not begin to be accepted among the Muslims unbl around 1900. But with the emergence in 1972 of the Moro National Liberation Front (MNLF) which bannered the name Bangsa Moro, Moro acquired a new dimension. Using it became a source of pride in itself
• MNLF: 'Originally, the use of the term Moro by the colonialists was meant to perpetuate an image of the Muslim people of Mindanao, Basilan, Sulu, and Palawan, as savage and treacherous, while they are simply daring and tenacious in defense of their homeland and faith. But despite its colonial origins, the Moro National Liberation Front (MNLF) has cleansed the term of its unpleasant connotation by propagating the more correct view that the tenacity with which the natives conducted their war of resistance against foreign intrusion was a classic exercise in heroism'
• The term Moro is not only common to all the indigenous tribes of the region but includes Muslims, Christians, and those still adhering to traditional religious values in a word all those who share common aspiration and political destiny. Hence, the MNLF has adopted Bangsa (nation) Moro as national identity and implants it in the consciousness of the masses. Today, it is rooted in the heart of every man and woman, and the defense of its integrity has become a national duty
• Lumad


  The name grew out of the political awakening among various tribes during the martial law regime of President Marcos. It was advocated and propagated by the members and affiliates of Lumad-Mindanao, a coalition of all-Lumad local and regional organizations which formalized themselves as such in June 1986 but started in 1983 as a multi-sectoralorganization
• Lumad-Mindanao's main objective was to achieve self-determination for their member tribes, or, put more concretely, self-governance within their ancestral domain in accordance with their culture and customary laws. No other Lumad organization had this express goal in the past
• Lumad


  A Cebuano Bisayan word, meaning indigenous, which has become the collective name for the thirty or more ethnolinguistic groups
• Representatives from fifteen tribes agreed in June 1985 to adopt the name; there were no delegates from the three major groups of the Tboli the Teduray and the Subanen
• The choice of a Cebuano word Cebuano is the language of the natives of Cebu in the Visayas was a bit ironic, but they deemed it to be most appropriate considering that the various Lumad tribes do not have any other common language except Cebuano
• This is the first time that these tribes have agreed to a common name for themselves, distinct from that of the Moros and different from the migrant majority and their descendants
• Earlier, they were called by various names by outsiders, like paganos by the Spaniards or simply by their tribal identities, Wild Tribes or Uncivilized Tribes or non-Christian Tribes by the Americans; National Cultural Minorities or just Cultural Minorities or simply Minorities by the Philippine government since 1957, which was amended in the 1973 Constitution as Cultural Communities, then by the 1987 Charter as Indigenous Cultural Communities
• Except for pagancs, all these denominations also included the Moros. Visayans call them nitibo; Tagalogs call them taga-bundok or katutubo. Christian churches used to prefer the name Tribal Filipinos, but today they are among the more active users of the name Lumad
• The Moro, the Lumad, and the other settler inhabitants of Mindanao, Sulu and Palawan share a common origin in the Malayo-Polynesian family of languages which explains the close similarity among the various languages in use throughout the islands. Also, in their ratites physical appearances
• A recent linguistic study by Richard E Elkins has concluded that present-day Mindanao languages which are members of the Manobo subfamily include various tribes and dialects across the region
• This similarity of origin is acknowledged among the Moro people and the Lumad by their folk tradition. For example, among the Kalibugan of Titay, Zamboanga del Sur, they speak of two brothers as their ancestors, both Subanen. Dumalandalan to Islam while Gumabon-gabon was not
• Among of Lapuyan, Zamboanga del Sur, they talk of four ancestors. Tabunaway was the ancestor of the Dumalandalan the Maranao; Mili-rilid of the Gomabon-gabon of the Subanen Arumanen Manobo of North Cotabato and the say that brothers Tabunaway and Mamalu are their ancestors, although they differ on which of the two was to Islam and on whether they were really siblings
• To the Maguindanao, they were blood brothers, and it was Tabunaway a Muslim. In the Manobo version, also, the real names of Tabunaway and Mamalu were Rimpung and Sabala and were close friends, not siblings
• The Manobo version further states that they share the same ancestor with the llanun, the Matigsalug, the Talaandig, and the Maranao. In the Teduray tradition, the same brothers Tabunaway and Mamalu are acknowledged as their ancestors
• The Higaunon and the Maranao also speak of common ancestry in their folklore, especially in the border areas of Bukidnon and Lanao. This seems more pronounced in the Bukidnon folklore where they speak of two brothers Bowan and Bala-oy
• Among the Talaandig of Bukidnon, their great, great ancestor Apu Agbibilin is the common ancestor of the Talaandig, Maguindanao, Maranao and Manobo tribes who were saved at the highest peak of Mt. Kitanglad during the great flood
• Among the Blean (pronounced by them as two syllables, accent on the second syllable) of Davao del Sur, South Cotabato, Sultan Kudarat, Maguindanao, and Cotabato, they speak of common ancestry with other ethnolinguistic groups
• The Kalagan belong to the same tribe as the Tagakaolo
• Islam first arrived in the Sulu archipelago towards the end of the 13th century, estimated to be in 1280, brought by a certain Tuan Masha'ika who apparently got married there and thus established the first Islamic community
• Islam came to Maguindanao with a certain Sharif Awliya from Johcre around 1460. He is said to have married there, had and left. He was followed by Sharif Maraja, also from who stayed in the Slangan area and married the daughter of Awiya. Around 1515, Sharf Kabungsuwan arrived with many the Slangan area, roughly where Malabang is now. He is generaly credited with having established the Islamic community Maguindanao and expanded through political and family alliances with the ruling families
• Maranao tradition speaks of a certain Sharif Alawi who landed (in the present Misamis Oriental and his preaching there was to have eventually spread to Lanao and Bukidnon. There is any evidence of this in the latter, however, except in some border towns adjacent to Lanao deli Sur. From the southern end came through marriage alliances with Muslim Iranun and Maguindanao datus, specifically around the area of Butig and Malabang
• It is not clear when Islam first came to Palawan. Indicators at the arrival of the Spaniards, however, reveal trade and political influences flowing from the sultanate of Brunei, then later from the sultanate of Sulu
• Islam came with trade. After the death of Prophet Muhammad (SAW) in 632 A.D. a general expansion movement followed. Through military conquests, the Islamic world turned empire with dominance established in the Middle East, North Africa, Spain, Central Asia, and Eastern Europe. The expansion likewise moved towards Southeast Asia and Sub-Saharan Africa, made possible either by or through Muslim merchants or missionaries or both. It was through the latter that the Malayo-Indonesian region and Mindanao and Sulu were Islamized
• The trade route which led to the Islamization of Mindanao and Sulu was the one that linked Arabia overland through Central Asia and thence overseas to India, China, Southeast Asia and Africa, especially in the period starting from the beginning of the 9th century
• Overseas travel at that time was directly influenced by monsoon winds and merchants had to establish trade stations along their route where they tarried for long periods of time. In the course of these stays, merchants-missionaries would marry into the local population, thereby creating and establishing Muslim communities
• It was generally assumed that the islamization process was facilitated and hastened in this way in such places as Malacca, Pahang, Trengganu, Kedah, Java, and others. By 1450, Malacca had become a leading center of Islam in the Malay Archipelago. It was from the Malay Archipelago that Mindanao and Sulu were Islamized
• The establishment of Muslim trading communities in such places as Mindoro, Batangas, and Manila in the northern Philippines came from the same direction
• The combination of trade and Islamization created the necessary conditions that enabled the Sulus, and later, the Maguindanao, to advance way ahead of the other indigenous inhabitants of the Philippine archipelago
• Before the advent of Islam in the Philippine archipelago, no community was reported to be a monotheist. The diwata (in the Visayas and Mindanao) and anito (in Luzon) were essential features of the belief system of the peoples here. Animists, they are called by social scientists nowadays. Believing that "There is no other god but God, and Muhammad is His Prophet, "Islam was the first to bring monotheism to the people of the Philippines
• In the course of its historical development, the Islamic world was able to develop a social system distinctly its own, in consonance with the doctrine revealed in the Qur'an and also embodied in the Hadith or Sunnah (tradition) of the Prophet
• as Mindoro, Batangas, and Manila in the northern Philippines came from the same direction