"People of the Flood Plain"
“Maguindanaon” comes from the local terms magig and danao, which literally means “people of the flood plains.” The Maguindanaon occupy the basin of the Pulangi River, particularly the southern fork of the river that flows toward Illana Bay. They originally settled along the banks and in the valley regions of the river. Today, they reside in several provinces. In Maguindanao province, which accounts for 76% of the total Maguindanaon population, they are settled in the municipalities of Sultan Kudarat (locally known as Nuling), Kabuntalan, Dinaig (now Datu Odin Sinsuat), North Upi, Matanog, Cotabato City, Buluan, Datu Paglas, Pagalungan, Ampatuan, Maganoy (now Sharif Aguak), Datu Piang, Talayan, Sultan sa Barongis, General Salipada Pendatun, and South Upi. In Cotabato province, they are found in Pikit, Carmen, and Kabacan. In Sultan Kudarat province, they live in Lebak, Palembang, and Kalamansig. In Sarangani province, they occupy all coastal towns. Government census records show the Maguindanaon population at 995,500 in 2005, with 508,302 of them in the province of Maguindanao and 81,205 in Cotabato City in 2000.
taga laya (along the upper valley of the river)
taga ilud (along the lower valley of the river)
taga biwangen (those on the left side of the river)
taga kawanan (hose on the right side of the river)
The Maguindanaon language is part of a subgroup of languages called the Danao languages. The subgroup includes Maranao, spoken in the Lanao provinces; Ilanun, also Iranun, spoken by a group of sea-based people in the municipalities of Barira, Matanog, Buldon, and Parang; and Maguindanao, mainly spoken in Maguindanao, Cotabato, and Sultan Kudarat.
History of Maguindanaon People
Sharif Muhammad Kabungsuan, an Arab-Malay preacher from Malacca, arrived in the early 15th century and played a pivotal role in spreading Islam in the region. He established the Sultanate of Maguindanao, with its capital in Kutawato (now Cotabato City), after marrying a local princess named Putri Tunina. Kabungsuan's efforts were part of a broader missionary movement by his brothers, Sharif Maraja and Sharif Awliyah, who had earlier introduced Islam in the region. Kabungsuan's arrival marked the beginning of Islamic influence in Mindanao, laying the foundation for the Maguindanaon Sultanate.
Sultan Kudarat, also known as Cachel Corralat, was a prominent leader of Maguindanao in the early 17th century, uniting various Muslim groups such as the Maguindanaon, Maranao, and Tausug into a powerful alliance. His domain extended from Davao Gulf to Zamboanga, and he successfully resisted Spanish efforts to colonize Mindanao. Kudarat's forces defeated several Spanish expeditions, and his admiral, Datu Tagal, conducted raids in the Visayas. Despite setbacks in 1637, Kudarat continued to consolidate his power until Spanish forces reasserted control in the late 1600s. His reign symbolized the height of Muslim resistance against foreign colonization.
By the 1730s, the Maguindanao Sultanate began to weaken due to internal strife and civil war. The sultanate's prestige declined further as it increasingly relied on Spanish support, leading to a loss of autonomy. Sultan Kudarat II eventually ceded Cotabato to Spain in exchange for an annual pension, and by the 1860s, Buayan, under Datu Uto, became the new center of power. Despite continued resistance, Spanish control expanded in the region, culminating in the destruction of Maguindanao's forts in the late 19th century, signaling the sultanate's collapse.
Following the Philippine-American War, the U.S. established direct rule over Mindanao, creating the Moro Province. The Americans introduced significant political, social, and economic changes, such as the establishment of provincial institutions, public schools, and the abolition of slavery. They also encouraged the migration of Christian Filipinos to Muslim lands. Despite these reforms, Muslim resistance continued, and in 1905, Datu Ali of Cotabato led a revolt against American rule, but was killed in battle. The U.S. sought to integrate Muslims into Philippine society through policies like the "policy of attraction," but tensions remained.
Muslim resistance to American rule persisted throughout the early 20th century, particularly after the establishment of the Department of Mindanao and Sulu in 1913. The imposition of new laws, such as the Public Land Act, which invalidated Muslim inheritance laws, led to further discontent. Resistance movements like the one led by Datu Ambang of Kidapawan sought to reclaim Muslim lands, but were quickly suppressed. Armed uprisings occurred in Lanao in the 1930s, reflecting the growing dissatisfaction with the government's treatment of Muslims, and their efforts to maintain autonomy were increasingly stifled.
In 1969, the Moro National Liberation Front (MNLF) was founded by young Muslim leaders, including Nur Misuari, with the goal of establishing an independent Bangsamoro Republic. The MNLF sought to address the political and economic marginalization of Muslims in the Philippines. Over time, the MNLF adopted a Marxist framework to analyze the socio-political situation, focusing on both Islamic and nationalist ideologies. The group grew in strength, leading to violent confrontations with the Philippine government, as they demanded greater autonomy for Muslims in Mindanao.
The Autonomous Region of Muslim Mindanao (ARMM) was established in 1989 after a plebiscite where four provinces—Maguindanao, Lanao del Sur, Sulu, and Tawi-Tawi—opted for inclusion. The creation of the ARMM was a result of ongoing peace talks and the desire to provide Muslims with greater political and administrative autonomy. Despite initial resistance from groups like the MILF, the ARMM sought to foster peace and development in the region, though challenges remained as the MILF continued to fight for a more expansive autonomous region, leading to ongoing negotiations and conflicts.
• Economic Activity- The Pulangi River played a central role in the economy. Sultan Kudarat strategically controlled trade, allowing limited barter with foreign traders like the Chinese and Dutch. The sultan was known to frequently trade wax at Dutch-controlled territories in present day Indonesia.
• Agricultural Dominance- Central Mindanao heavily relies on agriculture, producing rice, corn, mungo beans and other crops, contributing significantly to Mindanao's overall production.
• Challenges in Cooperatives- Despite efforts to promote cooperatives in the 1990s, many failed, with only those with strong family leadership enduring. This family centered leadership echoes the value systems from the time of the Maguindanaon sultanate
The Maguindanaon people have distinct kinship terms for various family members. These include:
Mangaluks (parents), ama (father), ina (mother)
Manga babu (aunt), bapa (uncle)
Wata or mulia-taw (children), wata a mama (son), wata a babai (daughter)
Kaka wata (oldest child), ali a watalbungso (youngest child)
Geget (cousin), pakiwataan (nephew/niece)
Apo (grandchild)
Panugangan (parents-in-law), panugangan na mama (father-in-law), panugangan na babai (mother-in-law)
Manugang (children-in-law), manugang na mama (son-in-law), manugang na babai (daughter-in-law)
Ipag na mama (brother-in-law), ipag na babai (sister-in-law)
Pataliluan (adopted child), geget/suled (relatives in general)
The Maguindanaon’s social and religious life is deeply embedded in customs tied to life stages. Conception is marked by beliefs about sexual contact and the disappearance of menstruation, with rituals performed by a walian to ensure a safe pregnancy. Childbirth involves the use of bamboo to cut the umbilical cord, and the placenta is treated to ensure the child’s success. On the seventh day, the imam baptizes the child.
Children undergo circumcision at age five, and adolescence begins with a girl’s first menstruation, marking her adherence to social rules. Marriage, often arranged for sociopolitical gain, follows elaborate courtship rituals, involving formal meetings, bride price, and public agreements. Pre-wedding festivities can last several days, while the wedding ceremony involves traditional dances, prayers, and symbolic actions like the groom circling the bride. In modern times, innovations such as godparents and wedding rings are added.
Death rituals blend Islamic and indigenous practices, with the body buried in a shallow grave, followed by multiple vigil ceremonies. A celebration in memory of the dead, called pabatian, is held when family members dream of the deceased.
The Maguindanaon follow standard Islamic beliefs, including belief in the Quran, Hadith, and the Six Articles of Faith. They observe the Five Pillars of Islam, including prayer, almsgiving, fasting, and pilgrimage to Mecca. The concept of jihad is important in defense of Islam, and the world is divided into Islamic and non-Islamic spheres.
Their religious practices, blending Islam with indigenous beliefs, are considered "folk-Islam." While Islamic practices dominate, indigenous beliefs in spirits, magic, and ancestral veneration persist. Panunjiung, the veneration of tombs, coexists with Islam, despite prohibitions on intercessors. Other indigenous rituals, such as the pag-ipat (healing ritual) and kanduli (thanksgiving), reflect the blending of Islamic and local traditions, with kanduli still widely practiced today for significant events.
The Maguindanaon social and political life is shaped by a system of maratabat (social ranking), which traditionally classified people into nobles (datu), free people (sakop), and slaves (ulipun). The Maguindanaon trace their noble lineage to Sharif Kabungsuan, a descendant of Prophet Muhammad. In modern times, the ranks still exist, with the sultan and datu being the traditional elite, while the secular elite consists of educated professionals, and the religious elite includes imams and other religious leaders.
Colonialism had a significant impact on Maguindanaon politics, eroding their sovereignty through laws that restricted land ownership and promoted resettlement programs. Despite this, calls for Moro self-rule continued, leading to the creation of the ARMM (Autonomous Region in Muslim Mindanao), which has limited powers and has been criticized for perpetuating feudal warlordism.
The rise of the Ampatuan family, linked to state-backed paramilitaries, culminated in the 2009 Maguindanao massacre, highlighting the influence of clan politics (rido) and private armies in the region. The 2014 peace agreement between the Philippine government and the MILF aimed to address the flaws of the ARMM, with the new Bangsamoro entity given greater autonomy in governance, revenue generation, and power-sharing.
Maguindanaon literature includes folk speech and folk narratives. Folk speech features riddles (antuka) and lyric poems (bayok), which are important for promoting friendship and education within groups. Riddles involve a riddle-giver and a group, where one must have a riddle ready to avoid ridicule. Riddles have four main types: comparative, descriptive, pun-based, and narrative, and often reflect the Maguindanaon belief in a unity underlying the environment.
Folk narratives include Islamic and traditional stories. The Islamic tradition involves the Quran, genealogical stories (tarsilas), laws (luwaran), sayings of the Prophet (hadith), and religious stories (quiza). The folk tradition includes folktales (tudtul) and epics like Raja Indarapatra, Darangen, and Raja Madaya.
The Maguindanaon have a rich tradition of musical instruments, including the kudyapi (boat lute), suling (bamboo flutes), kubing (mouth harp), bamboo zithers, and the kulintangan ensemble, which is the most important. The kulintangan consists of five instruments: kulintang (a set of horizontally arranged gongs), agong (large kettle-shaped gong), dabakan (goblet-shaped drum), gandingan (set of four gongs), and babandir (small gong). These instruments are used in various events such as weddings, baptisms, and curing rites.
The agong, played by men, has a supernatural significance, while the dabakan is traditionally played by women. The gandingan is a set of graduated gongs also played by women, and the babandir can be played in multiple ways. The kulintangan music includes four genres: binalig (expressing emotions like love or anger), duyug (festive), sinulog (slow and melancholic), and tidtu (fast, virtuosic).
Tagunggo music, used in rituals, now also serves secular purposes. Maguindanaon musicians like Samaon Sulaiman, a kutyapi player, and Amal Lumuntod, a master kulintang player, have gained national recognition. Lumuntod popularized the binalig style and received various awards.
Maguindanaon music, especially in epics and chants, often features melismatic styles, with different scales for religious, epic, love, and lullaby songs. These traditions continue to be a vital part of their cultural identity.
Maguindanaon dance is an integral part of various ritual performances, characterized by movements such as leaping, prancing, singing, and poetic incantations, often accompanied by the kulintangan ensemble. These dances symbolize religious ecstasy, boundary-shifting, and interactions with supernatural beings.
Key Maguindanaon ritual dances include:
Sagayan: A warrior dance depicting the hero Bantugan, performed during weddings, celebrations, or festivals to honor spirits and heal the ill. The dancer carries a shield and kris, moving to the rhythm of the kulintangan.
Asik: A dance for girls involving dolls.
Kamayang sanusala: A fan and kerchief dance.
Dinggunda: A courtship dance where poetic lines are recited and acted out.
Gardingan: A dance similar to pangalay from Basilan.
Kagsingkil: A dance that the Maguindanaon claim to have originated, also known as kadyasan sa singkilan.
Other performances include a cock dance, representing a cockfight, and the walian dance, a solemn pre-Islamic ritual involving fire and incantations to ward off malevolent spirits. These dances are rich in cultural and spiritual significance, with the kulintangan providing the rhythmic foundation.