CORRESPONDENCE LEARNING MODULE

HIST 1013- Readings in Philippine History

AY 2021-2022

LESSON: The Raiders of Sulu Sea

Content and Contextual Analysis of selected primary source which focus on

Topic: the topic:
• The Raiders of Sulu Sea

At the end of this module, you are expected to:

Learning 1. analyze the content and context of the documentary film;
Outcomes: 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.

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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,
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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 self-
defense 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 well-
organized 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 Balangingi-
Samal 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 full-
control 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 Sulu-
Mindanao 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
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Pulangi River; and all the way to Sibugay Bay in Zamboanga del Sur and even the western coastal
plain of Borneo. Illanun, a Malay term meaning “pirate,” is appropriate for the people of this ethnic
group, who were once regarded as the fiercest pirates in the Malay area.

3. The Taosug Tribe

The dominant ethnic group in the Sulu archipelago because of their political and religious
institutions, the Tausug occupy Jolo, Indanan, Siasi, and Patikul in Sulu (ARMM). There are also
scattered settlements in Zamboanga del Sur and Cotabato, and all the way to Malaysia, which has an
estimated Tausug population of more than 110,000.

Tausug is a combination of tau (person) and suug (the old name of Jolo Island). The present
generation of Tausugs are believed to be descended from the different ethnic groups that had
migrated to the Sulu archipelago.

Traditionally the Tausug are sailors, pearl divers and traders, their ancestral homelands in the
Sulu Archipelago have vigorous tidal currents that flow from the Sulu and China Seas to the Celebes
Sea. This translates literally into the name people of the current.

This native tribe, the first group in the archipelago to be converted to Islam, possess a courage
that is beyond doubt, their bravery is supposed to be unquestionable, therefore the Tausug are often
named Tau Maisug or brave people.

They are proud Muslims renowned for their fierce resistance in the face of Spanish
Conquerors, for 300 years the Tausug and the Spanish were engaged in almost continuous warfare,
which ended when the Spaniards left the Philippines. The Tausug regards themselves superior to
other Philippine Muslims and still live a combative way of life, running away from a fight is considered
shameful. One old Tausug proverb says: Hanggang maybuhay, may pag asa, meaning; Never admit
defeat as long as you live.

The Ancient Maritime Vessels of the Moro People

The Moro People used compasses, browsed telescopes, and the stars to navigate the seas. They are
also knowledgeable about the monsoon of the region and use them to travel extensively during the
month of August and October in a period called “The Pirate Season.”

1. Lanong
Lanong is a large outrigger warship used by the
Iranun and the Banguingui people of the Philippines. It
could reach up to 30 m (98 ft) in length with 6 meters
wide hounds, each at cannons mounted at the bar and
had two biped shear masts which doubled as boarding
ladders. It has 24 oars at each side rowed by captures
slaves that served as their flagships.

Each vessel carried a hundred to hundred-fifty

men including a captain, soldiers, slaves to row and captured local slaves to navigate unknown
waters. The vessels were specialized for naval battles. They were prominently used for piracy and
slave raids from the mid-18th century to the early 19th century in most of Southeast Asia. Large
lanongs were also inaccurately known by the Spanish as joangas or juangas. The name Lanong is
derived from Lanun, an exonym of the Iranun people.

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2. Garay
Garay is a traditional native warship of the
Banguingui people in the Philippines. These are the
fast-attack boats of the Samalian Tribes. They were
made of Bamboo wood and Nipa Palm and could carry
more than 100 sailors. The ship was 25 meters long and
6 meters across and hounds the power magazine and
cannon at the barrel. With 30 to 60 oars in each side,
the Garay was faster than any other sea-going vessel of
its time.

In the 18th and 19th centuries, they were commonly used for piracy by the Banguingui and
Iranun people against unarmed trading ships and raids on coastal settlements in the regions
surrounding the Sulu Sea. They are smaller, faster and more manoeuvrable speeding boats replaced
from the juangas. The name means "scattered" or "wanderer" in the Sama language of the
Banguingui.

3. Salisipan
Kakap (also known as salisipan) is a
canoe-shaped boat which sometimes have
outriggers. They are often used by the Iranun
and Banguingui people of the Philippines for
piracy and for raids on coastal areas. They are
usually part of fleets with larger motherships
like pangajava, garay, or lanong warships.
Among Malays, this type of boat is used as a boat of war or passenger boat. Raiding fleets are used
as auxiliary vessels. These boats were used to collect manpower and ships from friendly raiding
bases along the way; eventually, building a fearsome, organized sea force.

The Ancient Weapons of the Moro People

1. Kalis / Kris
It is a type of double-edged Filipino sword, often
with a "wavy" section The kalis's double-edged blade
can be used for both cutting and thrusting. The sword is
more than 300 years old and it was used during the
time of the Spanish colonization. It is a weapon for
warfare and servility. It is 2 meters in length and was
carried not only by slave raiders into battle but also
nobles and high-ranking officials of southern
Sultanates. It’s double-edge blade is used for easier slashing and penetration to the bone that would
stick so it’s very hard to pull.

2. Barong
Barong or Barung is the one Taosug warriors use to
cut off an M-14 and a carabiner because its blade is thick. It
is a deadly weapon and a sword with a single-edge leaf-
shape blade made of thick type of steel. It is also a 1-meter
long weapon that was used to enclose hand to hand battle
to cut Spanish firearms down to size. This weapon is used
by Muslim Filipino ethnolinguistic groups like the Tausug,
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Sinama or Yakan in the Southern Philippines.

3. Kampilan
Kampilan is the longest sword that was used by the Illanuns.
It is a heavy, single-edge sword that has two horns projecting from
the blunt side of the tip which was used to pick up the head of the
decapitated body. The Kampilan has a distinct profile, with the
tapered blade being much broader and thinner at the point than at
its base, sometimes with a protruding spikelet along the flat side of
the tip and a bifurcated hilt which is believed to represent a
mythical creature's open mouth. At about 36 to 40 inches (90 to
100 cm) long, it is much larger than other Filipino swords.

4. Armor
The armor was made from carabao horn. Its steel plate was molded to fit
the body and held together by chain mail. It could also deflect the blows from a
sword but useless against firearms.

The Ancient Weapons of the Spanish Forces

1. Musket
The musket could fire 90 meters. It was inaccurate and
took several stages steps to reload.

2. Cannons
It is a type of gun classified as artillery that launches a
projectile using propellant. In the past, gunpowder was the primary
propellant before the invention of smokeless powder in the 19th
century. Cannons vary in caliber, range, mobility, rate of fire, angle
of fire, and firepower. Different forms of cannon combine and
balance these attributes in varying degrees, depending on their
intended use on the battlefield.

The Fort Pilar of Zamboanga City

Zamboanga City 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.

HISTORICAL RELEVANCE

The historiography documentary film “Raiders of the Sulu Sea” is a presentation of the study of
the history that happened in the mid-17th century and the years after that was still in the line with the
Moro-Spanish past. It vindicated the Moro Wars in the Mindanao Region, as to the influence of
Religious Ideologies and economic forces that drove the clash resistance –to what was the aftermath
of it; that will serve as an insight to what happened on the Southern tip of Zamboanga City and the
Western Power sufficing it with artillery and force.

The history of the Moro people is part of the backbone of the historical development of the
Philippines. It was asserted in the film that no Philippine history can be complete without the study of
Muslim development and the Colonization that occurred.
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 The historical relevance in the Southern Philippines and the Spanish Colonization is concerned
with the line of conflicts in the historical development:

Political: The Moro People frayed for their political power hold that was gradually assimilated into the
jurisdiction of the Philippine Government.
Social: The resistance of the Moro People against the religious influence of the Christianity that was
widely spread by the Spaniards
Economic: Commercial ventures of natural resources fuelled the growing demands of slaves from
the south that intensify the frequency of the Moro people of their raiding expeditions.
Cultural: The artistic indigenous crafts making of the Slave raiders through the boats and weapons
made and used; and also, the pattern of trade that has begun years ago between China and India
long before the entry of Western Powers.

CONTEMPORARY RELEVANCE

In the modern context and setting of the Philippines today, we live in a pluralistic world and a
conflict-torn world. Sad to say that some of these conflicts have been abetted, if not aggravated by
religions, flaring up in open armed conflicts and bloody resistance between Muslims and Christians.
The Philippine context of which we have to share open armed conflicts was in Mindanao, and have
been portrayed as Christian-Muslim Conflict.

The “Raiders of the Sulu Sea” presents the study of the history that happened in the Moro-
Spanish past. It vindicated that the different standpoints of the two parties was brought forth by the
influence of Religious Ideologies and economic forces that drove the clash resistance. Muslim-
Christianity Rivalry is until today, sufficing in our era.

The history of the Moro people and the Colonization that happened in Zamboanga City will
always be a part of the backbone of the historical development of the Philippines. It abridges us to the
perspective of knowing, understanding, and commemorating the importance of the history of the
Southern Region of the Philippines.

The contemporary relevance in the Southern Philippines and the Spanish Colonization is
concerned with the line of causations in the Philippine setting and context today:

Political: The Moro People constructs an autonomous political entity in the South, supported by the
Bangsamoro Organic Law (Republic Act No. 11054)
Social: The acceptance and acknowledgment for the Moro People with regards to religious
differences and ideologies in our modern time.
Economic: To combat the freedom to attain and acclaim natural resources against the oppression of
big companies and international trading system; and also the tax system supported by TRAIN LAW
that would only threaten continuing poor areas in the South.
Cultural: The preservation of the indigenous crafts and products in the South and the continuity of
performing indigenous arts and beliefs is a way of keeping the culture alive.

REFERENCES

✓ The Filipino People Before the Arrival of the Spaniards: Philippine Art, Culture and Antiquities. (2020,
October 9). Artes de Las Filipinas. http://www.artesdelasfilipinas.com/archives/197/the-filipino-people-
before-the-arrival-of-the-spaniards
✓ Schlegel, S. A. (n.d.). MUSLIM-CHRISTIAN CONFLICT IN THE PHILIPPINE SOUTH. Academia.
Retrieved October 9, 2020, from
https://www.academia.edu/15518025/MUSLIM_CHRISTIAN_CONFLICT_IN_THE_PHILIPPINE_SOUTH
✓ Raiders of sulu sea. (n.d.). Zamboanga. Retrieved October 9, 2020, from
https://www.zamboanga.com/arts_and_culture/Icelle_raiders_of_sulu.htm
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 ✓ Illanun. (n.d.). Ethnic Groups of the Philippines. Retrieved October 9, 2020, from
http://www.ethnicgroupsphilippines.com/people/ethnic-groups-in-the-philippines/illanun/
✓ Balangingi. (n.d.). Ethnic Groups of the Philippines. Retrieved October 9, 2020, from
http://www.ethnicgroupsphilippines.com/people/ethnic-groups-in-the-philippines/balangingi/
✓ Tausug. (n.d.). Ethnic Groups of the Philippines. Retrieved October 9, 2020, from
http://www.ethnicgroupsphilippines.com/people/ethnic-groups-in-the-philippines/tausug/

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