The Sama-Bajau refers to several Austronesian ethnic groups of Maritime Southeast Asia with their origins from the southern Philippines. The name collectively refers to related people who usually call themselves the Sama or Samah; or are known by the exonyms Bajau (/ˈbɑːdʒaʊ, ˈbæ-/, also spelled Badjao, Bajaw, Badjau, Badjaw, Bajo or Bayao) and Samal or Siyamal (the latter being considered offensive). They usually live a seaborne lifestyle, and use small wooden sailing vessels such as the perahu (layag in Meranau), djenging, balutu, lepa, pilang, and vinta (or lepa-lepa). Some Sama-Bajau groups native to Sabah are also known for their traditional horse culture.
The Sama-Bajau are traditionally from the many islands of the Sulu Archipelago in the Philippines, coastal areas of Mindanao, northern and eastern Borneo, the Celebes, and throughout eastern Indonesian islands. In the Philippines, they are grouped together with the religiously-similar Moro people. Within the last fifty years, many of the Filipino Sama-Bajau have migrated to neighbouring Malaysia and the northern islands of the Philippines, due to the conflict in Mindanao. As of 2010, they were the second-largest ethnic group in the Malaysian state of Sabah.
Sama-Bajau have sometimes been called the "Sea Gypsies" or "Sea Nomads", terms that have also been used for non-related ethnic groups with similar traditional lifestyles, such as the Moken of the Burmese-Thai Mergui Archipelago and the Orang laut of southeastern Sumatra and the Riau Islands of Indonesia. The modern outward spread of the Sama-Bajau from older inhabited areas seems to have been associated with the development of sea trade in sea cucumber (trepang).
|1.1 million worldwide|
|Regions with significant populations|
|Sinama, Bajau, Filipino, Malay/Indonesian|
|Sunni Islam (majority),|
Folk Islam, Animism, Christianity
|Related ethnic groups|
|Yakan, Iranun, Lumad|
Tausūg, other Moros, Filipinos
Malays, Bugis, and other wider Austronesian peoples
Like the term Kadazan-Dusun, Sama-Bajau is a collective term, used to describe several closely related indigenous people who consider themselves a single distinct bangsa ("ethnic group" or "nation"). It is generally accepted that these groups of people can be termed Sama or Bajau, though they never call themselves "Bajau" in the Philippines. Instead, they call themselves with the names of their tribes, usually the place they live or place of origin. For example, the sea-going Sama-Bajau prefer to call themselves the Sama Dilaut or Sama Mandilaut (literally "sea Sama" or "ocean Sama") in the Philippines; while in Malaysia, they identify as Bajau Laut.
Historically in the Philippines, the term "Sama" was used to describe the more land-oriented and settled Sama–Bajau groups, while "Bajau" was used to describe the more sea-oriented, boat-dwelling, nomadic groups. Even these distinctions are fading as the majority of Sama-Bajau have long since abandoned boat living, most for Sama-style piling houses in the coastal shallows.
"Sama" is believed to have originated from the Austronesian root word sama meaning "together", "same", or "kin". The exact origin of the exonym "Bajau" is unclear. Some authors have proposed that it is derived from a corruption of the Malay word berjauh ("getting further apart" or "the state of being away"). Other possible origins include the Brunei Malay word bajaul, which means "to fish". The term "Bajau" has pejorative connotations in the Philippines, indicating poverty in comparison to the term "Sama". Especially since it is used most commonly to refer to poverty-stricken Sama-Bajau who make a living through begging.
British administrators in Sabah classified the Sama-Bajau as "Bajau" and labelled them as such in their birth certificates. Thus the Sama-Bajau in Malaysia may sometimes self-identify as "Bajau" or even "Malay" (though the preferred term is "Sama"), for political reasons. This is due to the government recognition of the Sama-Bajau as legally Bumiputera (indigenous native) under the name "Bajau". This ensures easy access to the special privileges granted to ethnic Malays. This is especially true for recent Moro Filipino migrants. The indigenous Sama-Bajau in Malaysia have also started labelling themselves as their ancestors called themselves, such as Simunul.
For most of their history, the Sama-Bajau have been a nomadic, seafaring people, living off the sea by trading and subsistence fishing. The boat-dwelling Sama-Bajau see themselves as non-aggressive people. They kept close to the shore by erecting houses on stilts, and travelled using lepa, handmade boats which many lived in.
Most of the various oral traditions and tarsila (royal genealogies) among the Sama-Bajau have a common theme which claims that they were originally a land-dwelling people who were the subjects of a king who had a daughter. After she is lost by either being swept away to the sea (by a storm or a flood) or being taken captive by a neighbouring kingdom, they were then supposedly ordered to find her. After failing to do so they decided to remain nomadic for fear of facing the wrath of the king.
One such version widely told among the Sama-Bajau of Borneo claims that they descended from Johorean royal guards who were escorting a princess named Dayang Ayesha for marriage to a ruler in Sulu. However, the Sultan of Brunei (allegedly Muhammad Shah of Brunei) also fell in love with the princess. On the way to Sulu, they were attacked by Bruneians in the high seas. The princess was taken captive and married to the Sultan of Brunei instead. The escorts, having lost the princess, elected to settle in Borneo and Sulu rather than return to Johor.
Among the Indonesian Sama-Bajau, on the other hand, their oral histories place more importance on the relationship of the Sama-Bajau with the Sultanate of Gowa rather than Johor. The various versions of their origin myth tell about a royal princess who was washed away by a flood. She was found and eventually married a king or a prince of Gowa. Their offspring then allegedly became the ancestors of the Indonesian Sama-Bajau.
However, there are other versions which are also more mythological and do not mention a princess. Among the Philippine Sama-Bajau, for example, there is a myth that claims that the Sama-Bajau were accidentally towed into what is now Zamboanga by a giant stingray. Incidentally, the native pre-Hispanic name of Zamboanga City is "Samboangan" (literally "mooring place"), which was derived from the Sinama word for a mooring pole, sambuang or samboang.
The origin myths claiming descent from Johor or Gowa have been largely rejected by modern scholars, mostly because these kingdoms were established too recently to explain the ethnic divergence. Though whether the Sama-Bajau are indigenous to their current territories or settled from elsewhere is still contentious. Linguistically, they are distinct from neighbouring populations, especially from the Tausūg who are more closely related to the northern Philippine ethnic groups like the Visayans.
In 1965, the anthropologist David E. Sopher claimed that the Sama-Bajau, along with the Orang laut, descended from ancient "Veddoid" (Australoid)[note 1] hunter-gatherers from the Riau Archipelago who intermarried with Austronesians. They retained their hunter-gatherer lifestyle, though they became more maritime-oriented as Southeast Asia became more populated by later Austronesian settlers like the Malays.
In 1968, the anthropologist Harry Arlo Nimmo, on the other hand, believed that the Sama-Bajau are indigenous to the Sulu Archipelago, Sulawesi, and/or Borneo, and do not share a common origin with the Orang laut. Nimmo proposed that the boat-dwelling lifestyle developed among the ancestors of the Sama-Bajau independently from the Orang laut.
A more recent study in 1985 by the anthropologist Alfred Kemp Pallasen compares the oral traditions with historical facts and linguistic evidence. He puts the date of the ethnogenesis of Sama-Bajau as 800 AD and also rejects a historical connection between the Sama-Bajau and the Orang laut. He hypothesises that the Sama-Bajau originated from a proto-Sama-Bajau people inhabiting the Zamboanga Peninsula who practised both fishing and slash-and-burn agriculture. They were the original inhabitants of Zamboanga and the Sulu archipelago, and were well-established in the region long before the first arrival of the Tausūg people at around the 13th century from their homelands along the northern coast of eastern Mindanao. Along with the Tausūg, they were heavily influenced by the Malay kingdoms both culturally and linguistically, becoming Indianised by the 15th century and Islamised by the 16th century. They also engaged in extensive trade with China for "luxury" sea products like trepang, pearls and shark fin.
From Zamboanga, some members of this people adopted an exclusively seaborne culture and spread outwards in the 10th century towards Basilan, Sulu, Borneo, and Sulawesi. They arrived in Borneo in the 11th century. This hypothesis is currently the most widely accepted among specialists studying the Austronesian peoples. This would also explain why even boat-dwelling Sama-Bajau still practice agricultural rituals, despite being exclusively fishermen. Linguistic evidence further points to Borneo as the ultimate origin of the proto-Sama-Bajau people.
A genetic study of three groups—the Derawan of Northeast Borneo, the Kotabaru of Southeast Borneo and the Kendari of Southeast Sulawesi—suggested that their origin was in southern Sulawesi. Their ethnogenesis is estimated to have dated back to around the 4th century CE by an admixture event between the Bugis people and a Papuan group. The authors suggest that the Sama moved to eastern Borneo at around the 11th century CE, and then towards northern Borneo and the southern Philippines at around the 13th to 14th centuries CE. They hypothesize that they were driven to migrate during the increase of influence and trading activities of the Srivijaya Empire. Genetically, the Sama-Bajau are highly diverse, indicating heavy admixture with the locals or even language and cultural adoption by coastal groups in the areas they settled. However, the study is restricted to the Indonesian Bajo subgroup, and the authors recommend additional studies from Sama-Bajau groups in neighboring regions.
The epic poem Darangan of the Maranao people record that among the ancestors of the hero Bantugan is a Maranao prince who married a Sama-Bajau princess. Estimated to have happened in 840 AD, it is the oldest account of the Sama-Bajau. It further corroborates the fact that they predate the arrival of the Tausūg settlers and are indigenous to the Sulu archipelago and parts of Mindanao.
Sama-Bajau were first recorded by European explorers in 1521 by Antonio Pigafetta of the Magellan-Elcano expedition in what is now the Zamboanga Peninsula. Pigafetta writes that the "people of that island make their dwellings in boats and do not live otherwise". They have also been present in the written records of other Europeans henceforth; including in Sulawesi by the Dutch colonies in 1675, in Sulawesi and eastern Borneo by Thomas Forrest in the 1770s, and in the west coast of Borneo by Spenser St. John in the 1850s and 1860s.
Sama-Bajau were often widely mentioned in connection to sea raids (mangahat), piracy and the slave trade in Southeast Asia during the European colonial period, indicating that at least some Sama-Bajau groups from northern Sulu (e.g. the Banguingui) were involved, along with non-Sama-Bajau groups like the Iranun. The scope of their pirate activities was extensive, commonly sailing from Sulu to as far as Moluccas and back again. Aside from early European colonial records, they may have also been the pirates described by Chinese and Arab sources in the Straits of Singapore in the 12th and 13th centuries. Sama-Bajau usually served as low-ranking crewmembers of warboats, directly under the command of Iranun squadron leaders, who in turn answered to the Tausūg datu of the Sultanate of Sulu.
The Bajoe harbour in Sulawesi was the site of a small settlement of Sama-Bajau under the Bugis Sultanate of Bone. They were significantly involved in First and Second Bone Wars (1824–1825), when the Royal Netherlands East Indies Army sent a punitive expedition in retaliation for Bugis and Makassar attacks on local Dutch garrisons. After the fall of Bone, most Sama-Bajau resettled in other areas of Sulawesi.
During the British colonial rule of Sabah, the Sama-Bajau were involved in two uprisings against the North Borneo Chartered Company: the Mat Salleh rebellion from 1894 to 1905, and the Pandasan Affair of 1915.
Modern Sama-Bajau are generally regarded as peaceful, hospitable, and cheerful people, despite their humble circumstances. However, a significant number are also illiterate, uneducated, and impoverished, due to their nomadic lifestyle.
The number of modern Sama-Bajau who are born and live primarily at sea is diminishing. Cultural assimilation and modernisation are regarded as the main causes. Particularly after the dissolution of the Sultanate of Sulu, who were the traditional patrons of the Sama-Bajau for bartering fish for farm goods. The money-based fish markets which replaced the seasonal trade around mooring points necessitates a more land-based lifestyle for greater market penetration. In Malaysia, some hotly debated government programs have also resettled Bajau to the mainland.
The Sama-Bajau in the Sulu Archipelago were historically discriminated against by the dominant Tausūg people, who viewed boat-dwelling Sama-Bajau as 'inferior' and as outsiders (the traditional Tausūg term for them is the highly offensive Luwaan, meaning "spat out" or "outcast"). They were also marginalised by other Moro peoples because they still practised animist folk religions either exclusively or alongside Islam, and thus were viewed as "uncivilised pagans". Boat-dwelling and shoreline Sama-Bajau had a very low status in the caste-based Tausūg Sultanate of Sulu. This survived into the modern Philippines where the Sama-Bajau are still subjected to strong cultural prejudice from the Tausūg. The Sama-Bajau have also been frequent victims of theft, extortion, kidnapping, and violence from the predominantly Tausūg Abu Sayyaf insurgents as well as pirates.
This discrimination and the continuing violence in Muslim Mindanao have driven many Sama-Bajau to emigrate. They usually resettle in Malaysia and Indonesia, where they have more employment opportunities. But even in Malaysia their presence is still controversial as most of them are illegal immigrants. Most illegal Sama-Bajau immigrants enter Malaysia through offshore islands. From there, they enter mainland Sabah to find work as manual labourers. Others migrate to the northern islands of the Philippines, particularly to the Visayas, Palawan, the northern coast of Mindanao, and even as far as southern Luzon. Though these are relatively safer regions, they are also more economically disadvantaged and socially excluded, leading to Filipinos sometimes stereotyping the boat-dwelling Sama-Bajau as beggars and squatters. The ancestral roaming and fishing grounds of the Sama-Bajau straddled the borders of the Philippines, Malaysia, and Indonesia. And they have sometimes voyaged as far as the Timor and Arafura Seas. In modern times, they have lost access to most of these sites. There have been efforts to grant Sama-Bajau some measures of rights to fish in traditional areas, but most Sama-Bajau still suffer from legal persecution. For example, under a 1974 Memorandum of Understanding, "Indonesian traditional fishermen" are allowed to fish within the Exclusive Economic Zone of Australia, which includes traditional fishing grounds of Sama-Bajau fishermen. However, illegal fishing encroachment of Corporate Sea Trawlers in these areas has led to concern about overfishing, and the destruction of Sama-Bajau vessels. In 2014, Indonesian authorities destroyed six Filipino Sama-Bajau boats caught fishing in Indonesian waters. This is particularly serious for the Sama-Bajau, whose boats are also oftentimes their homes.
Sama-Bajau fishermen are often associated with illegal and destructive practices, like blast fishing, cyanide fishing, coral mining, and cutting down mangrove trees. It is believed that the Sama-Bajau resort to these activities mainly due to sedentarisation brought about by the restrictions imposed on their nomadic culture by modern nation states. With their now limited territories, they have little alternative means of competing with better-equipped land-based and commercial fishermen, and earn enough to feed their families. The Indonesian government and certain non-governmental organisations, have launched several programs for providing alternative sustainable livelihood projects for Sama-Bajau to discourage these practices (such as the use of fish aggregating devices instead of explosives). Medical health centres (puskesmas) and schools have also been built even for stilt-house Sama-Bajau communities. Similar programs have also been implemented in the Philippines.
With the loss of their traditional fishing grounds, some refugee groups of Sama-Bajau in the Philippines are forced to resort to begging (agpangamu in Sinama), particularly diving for coins thrown by inter-island ferry passengers (angedjo). Other traditional sources of income include selling grated cassava (magliis), mat-weaving (ag-tepoh), and jewellery-making (especially from pearls). Recently, there have been more efforts by local governments in the Philippines to rehabilitate Sama-Bajau refugees and teach them livelihood skills. In 2016, the Philippine Bureau of Fisheries and Aquatic Resources started a project for distributing fishing boats, gear, and other livelihood materials among Sama-Bajau communities in Luzon. This was largely the result of raised awareness and an outpouring of support after a photo of a Sama-Bajau beggar, Rita Gaviola (dubbed the "Badjao Girl"), went viral in the Philippines.
The Sama-Bajau are fragmented into highly diverse subgroups. They have never been politically united and are usually subject to the land-based political groups of the areas they settle, such as the Sultanate of Brunei and the former Sultanate of Sulu.
Most subgroups of Sama-Bajau name themselves after the place they originated from (usually an island). Each subgroup speaks a distinct language or dialect that are usually mutually intelligible with their immediate neighbouring subgroup in a continuous linguistic chain. In the Philippines, the Sama-Bajau can be divided into three general groups based on where they settle:
Other minor Sama-Bajau groups named after islands of origin include the Sama Bannaran, Sama Davao, Sama Zamboanga Sikubung, Sama Tuaran, Sama Semporna, Sama Sulawesi, Sama Simunul, Sama Tabawan, Sama Tandubas (or Sama Tando' Bas), and Sama Ungus Matata. Mixed-heritage Sama-Bajau and Tausūg communities are sometimes known as "Bajau Suluk" in Malaysia. People of multiple ethnic parentage may further identify with a three-part self-description, such as "Bajau Suluk Dusun". The following are the major subgroups usually recognised as distinct:
The Sama–Bajau peoples speak some ten languages of the Sama–Bajau subgroup of the Western Malayo-Polynesian language family. Sinama is the most common name for these languages, but they are also called Bajau, especially in Malaysia. Most Sama-Bajau can speak multiple languages.
The Sama-Bajau languages were once classified under the Central Philippine languages of the Malayo-Polynesian geographic group of the Austronesian language family. But due to marked differences with neighbouring languages, they were moved to a separate branch altogether from all other Philippine languages. For example, Sinama pronunciation is quite distinct from other nearby Central Philippine languages like Tausūg and Tagalog. Instead of the primary stress being usually on the final syllable; the primary stress occurs on the second-to-the-last syllable of the word in Sinama. This placement of the primary stress is similar to Manobo and other languages of the predominantly animistic ethnic groups of Mindanao, the Lumad peoples.
In 2006, the linguist Robert Blust, proposed that the Sama-Bajaw languages derived from the Barito lexical region, though not from any established group. It is thus a sister group to other Barito languages like Dayak and Malagasy. It is classified under the Bornean geographic group.
Religion can vary among the Sama-Bajau subgroups; from a strict adherence to Sunni Islam, forms of folk Islam (itself influenced by Sufi traditions of early Muslim missionaries), to animistic beliefs in spirits and ancestor worship. There is a small minority of Catholics and Protestants, particularly from Davao del Sur in the Philippines.
Among the modern coastal Sama-Bajau of Malaysia, claims to religious piety and learning are an important source of individual prestige. Some of the Sama-Bajau lack mosques and must rely on the shore-based communities such as those of the more Islamised or Malay peoples. Some of the more nomadic Sama-Bajau, like the Ubian Bajau, are much less adherent to orthodox Islam. They practice a syncretic form of folk Islam, revering local sea spirits, known in Islamic terminology as Jinn.
The ancient Sama-Bajau were animistic, and this is retained wholly or partially in some Sama-Bajau groups. The supreme deities in Sama-Bajau mythology are Umboh Tuhan (also known as Umboh Dilaut, the "Lord of the Sea") and his consort, Dayang Dayang Mangilai ("Lady of the Forest"). Umboh Tuhan is regarded as the creator deity who made humans equal with animals and plants. Like other animistic religions, they fundamentally divide the world into the physical and spiritual realms which coexist. In modern Muslim Sama-Bajau, Umboh Tuhan (or simply Tuhan or Tuan) is usually equated with Allah.[note 2]
Other objects of reverence are spirits known as umboh ("ancestor", also variously spelled omboh, m'boh, mbo', etc.). Traditionally, the umboh referred more specifically to ancestral spirits, different from the saitan (nature spirits) and the jinn (familiar spirits); some literature refers to all of them as umboh. These include Umboh Baliyu (the spirits of wind and storms), and Umboh Payi or Umboh Gandum (the spirits of the first rice harvest). They include totemic spirits of animals and plants, including Umboh Summut (totem of ants) and Umboh Kamun (totem of mantis shrimp).
The construction and launch of sailing vessels are ritualised, and the vessels are believed to have a spirit known as Sumangâ ("guardian", literally "one who deflects attacks"). The umboh are believed to influence fishing activities, rewarding the Sama-Bajau by granting good luck favours known as padalleang and occasionally punishing by causing serious incidents called busong.
Traditional Sama-Bajau communities may have shamans (dukun) traditionally known as the kalamat. The kalamat are known in Muslim Sama-Bajau as the wali jinn (literally "custodian of jinn") and may adhere to taboos concerning the treatment of the sea and other cultural aspects. The kalamat preside over Sama-Bajau community events along with mediums known as igal jinn. The kalamat and the igal jinn are said to be "spirit-bearers" and are believed to be hosts of familiar spirits. It is not, however, regarded as a spirit possession, since the igal jinn never lose control of their bodies. Instead, the igal jinn are believed to have acquired their familiar spirit (jinn) after surviving a serious or near-fatal illness. For the rest of their lives, the igal jinn are believed to share their bodies with the particular jinn who saved them.
One important religious event among the Sama-Bajau is the annual feast known as pag-umboh or magpaay-bahaw, an offering of thanks to Umboh Tuhan. In this ceremony, newly harvested rice (paay-bahaw) are dehusked (magtaparahu) while Islamic prayers (duaa) are recited. They are dried (magpatanak) and are then laid out in small conical piles symbolic of mountains (bud) on the living room floor (a process known as the "sleeping of rice"). After two or three nights, two-thirds are set aside for making sweet rice meals (panyalam), while one-third is set aside for making sweet rice cakes (durul). Additional prayers (zikir), which includes calling the names of ancestors out loud, are offered to the Umboh after the rice meals have been prepared. Pag-umboh is a solemn and formal affair.
Another annual religious ceremony among the boat-dwelling Sama Dilaut is the pagkanduli (literally "festive gathering"). It involves ritual dancing to Umboh Tuhan, Dayang Dayang Mangilai, and ancestral ghosts called bansa. The ritual is first celebrated under a sacred dangkan tree (strangler figs, known elsewhere in the Philippines as balete) symbolising the male spirit Umboh Tuhan and afterwards in the centre of a grove of kama'toolang trees (pandan trees) symbolising the female spirit Dayang Dayang Mangilai.
The trance dancing is called mag-igal and involves female and male and igal jinn, called the jinn denda and jinn lella respectively. The jinn denda perform the first dance known as igal limbayan under the dangkan tree, with the eldest leading. They are performed with intricate movements of the hands, usually with metal fingernail extensions called sulingkengkeng. If the dance and music are pleasing, the bansa are believed to take possession of the dancers, whereupon the wali jinn will assist in releasing them at the end of the dance.
The bansa are not feared as they are regarded as spirits of ancestors. Temporarily serving as hosts for the bansa while dancing to music is regarded as a "gift" by the living Sama Dilaut to their ancestors. After the igal limbayan, the wali jinn will invite the audience to participate, to celebrate, and to give their thanks. The last dance is the igal lellang, with four jinn lella performing a warrior dance, whereupon the participants will proceed to the kama'toolang grove. There they will perform rituals and dance (this time with male and female dancers together), symbolically "inviting" Dayang Dayang Mangilai to come with them back to the dangkan tree. Further games and celebrations are held under the original dangkan tree before the celebrants say their farewells to the spirits. Unlike pag-umboh, pagkanduli is a joyous celebration, involving singing, dancing, and joking among all participants. It is the largest festive event among the Sama Dilaut communities.
Aside from pagkanduli and magpaay-bahaw, public dances called magigal jinn may occur. During these celebrations, the igal jinn may be consulted for a public séance and for nightly trance dancing. In times of epidemics, the igal jinn are called upon to remove illness causing spirits from the community. They do this by setting a "spirit boat" adrift in the open sea beyond the village or anchorage.
A few Sama-Bajau still live traditionally. They live in houseboats (lepa) which generally accommodate a single nuclear family (usually five people). The houseboats travel together in flotillas with houseboats of immediate relatives (a family alliance) and co-operate during fishing expeditions and in ceremonies. A married couple may choose to sail with the relatives of the husband or the wife. They anchor at common mooring points (called sambuangan) with other flotillas (usually also belonging to extended relatives) at certain times of the year.
These mooring points are usually presided over by an elder or headsman. The mooring points are close to sources of water or culturally significant locations like island cemeteries. There are periodic gatherings of Sama-Bajau clans usually for various ceremonies like weddings or festivals. They generally do not sail more than 40 km (24.85 mi) from their "home" moorage. They periodically trade goods with the land-based communities of other Sama-Bajau and other ethnic groups. Sama-Bajau groups may routinely cross the borders of the Philippines, Malaysia, and Indonesia for fishing, trading, or visiting relatives.
Sama-Bajau women also use a traditional sun-protecting powder called burak or borak, made from water weeds, rice and spices.
Sama-Bajau are noted for their exceptional abilities in free-diving. Divers work long days with the "greatest daily apnea diving time reported in humans" of greater than 5 hours per day submerged. Some Bajau intentionally rupture their eardrums at an early age to facilitate diving and hunting at sea. Many older Sama-Bajau are therefore hard of hearing.
More than a thousand years of subsistence freediving associated with their life on the sea appear to have endowed the Bajau with several genetic adaptations to facilitate their lifestyle. A 2018 study showed that Bajau spleens are about 50 per cent larger than those of a neighboring land-based group, the Saluan, letting them store more haemoglobin-rich blood, which is expelled into the bloodstream when the spleen contracts at depth, allowing breath-holding dives of longer duration. This difference is apparently related to a variant of the PDE10A gene. Other genes that appear to have been under selection in the Bajau include BDKRB2, which is related to peripheral vasoconstriction, involved in the diving response; FAM178B, a regulator of carbonic anhydrase, which is related to maintaining blood pH when carbon dioxide accumulates; and another one involved in the response to hypoxia. These adaptions most likely result from an increased frequency of alleles widely distributed in human populations. Members of another "sea gypsy" group, the Moken, have been found to have better underwater vision than Europeans, although it is not known if this trait has a genetic basis.
Sama-Bajau traditional songs are handed down orally through generations. The songs are usually sung during marriage celebrations (kanduli pagkawin), accompanied by dance (pang-igal) and musical instruments like pulau (flute), gabbang (xylophone), tagunggo' (kulintang gongs), biula (violin), and in modern times, electronic keyboards. There are several types of Sama-Bajau traditional songs, they include: isun-isun, runsai, najat, syair, nasid, bua-bua anak, and tinggayun.
Among the more specific examples of Sama-Bajau songs are three love songs collectively referred to as Sangbayan. These are Dalling Dalling, Duldang Duldang, and Pakiring Pakiring. The most well-known of these three is Pakiring Pakiring (literally "moving the hips"), which is more familiar to the Tausūg in its commercialised and modernised form Dayang Dayang. The Tausūg claim that the song is native to their culture, and whether the song is originally Tausūg or Sama-Bajau remain controversial. Most Sama-Bajau folk songs are becoming extinct, largely due to the waning interest of the younger generations.
Sama-Bajau people are also well known for weaving, needlework skills, and their association with tagonggo music.
The more settled land-based West Coast Bajau are expert equestrians – which makes them remarkable in Malaysia, where horse riding has never been widespread anywhere else. The traditional costume of Sama-Bajau horsemen consists of a black or white long-sleeved shirt (badu sampit) with gold buttons (betawi) on the front and decorated with silver floral designs (intiras), black or white trousers (seluar sampit) with gold lace trimmings, and a headpiece (podong). They carry a spear (bujak), a riding crop (pasut), and a silver-hilted keris dagger. The horse is also caparisoned with a colourful outfit called kain kuda that also have brass bells (seriau) attached. The saddle (sila sila) is made from water buffalo hide, and padded with cloth (lapik) underneath.
Though some Sama-Bajau headsmen have been given honorific titles like "datu", "maharaja" or "panglima" by governments (like under the Sultanate of Brunei), they usually only had little authority over the Sama-Bajau community. Sama-Bajau society is traditionally highly individualistic, and the largest political unit is the clan cluster around mooring points, rarely more. Unlike most neighbouring peoples, Sama-Bajau society is also more or less egalitarian, and they did not practice a caste system, unlike most neighboring ethnic groups. The individualism is probably due to the generally fragile nature of their relationships with land-based peoples for access to essentials like wood or water. When the relationship sours or if there is too much pressure from land-based rulers, the Sama-Bajau prefer to simply move on elsewhere. Greater importance is placed on kinship and reciprocal labour rather than formal authority for maintaining social cohesion. There are a few exceptions, however, like the Jama Mapun and the Sama Pangutaran of the Philippines, who follow the traditional pre-Hispanic Philippine feudal society with a caste system consisting of nobles, notables, and commoners and serfs. Likely introduced by the Sultanate of Sulu.
The Sama-Bajau have also been the subject of several films. They include:
The Kadazan-Dusun is the largest ethnic group in Sabah that makes up almost 30% of the population. The Bajaus, or also known as "Cowboys of the East", and Muruts, the hill people and head hunters in the past, are the second and third largest ethnic group in Sabah respectively. Other indigenous tribes include the Bisaya, Brunei Malay, Bugis, Kedayan, Lotud, Ludayeh, Rungus, Suluk, Minokok, Bonggi, the Ida'an, and many more. In addition to that, the Chinese makes up the main non-indigenous group of the population.
The agung is a set of two wide-rimmed, vertically suspended gongs used by the Maguindanao, Maranao, Sama-Bajau and Tausug people of the Philippines as a supportive instrument in kulintang ensembles. The agung is also ubiquitous among other groups found in Palawan, Panay, Mindoro, Mindanao, Sabah, Sulawesi, Sarawak and Kalimantan as an integral part of the agung orchestra.Anito
Anito, also spelled anitu, refers to ancestor spirits, nature spirits, and deities (diwata) in the indigenous animistic religions of precolonial Philippines. It can also refer to carved humanoid figures, the taotao, made of wood, stone, or ivory, that represent these spirits.Pag-anito refers to a séance, often accompanied by other rituals or celebrations, in which a shaman (Visayan: babaylan, Tagalog: katalonan) acts as a medium to communicate directly with the spirits. When a nature spirit or deity is specifically involved, the ritual is called pagdiwata. The act of worship or a religious sacrifice to a spirit is also sometimes simply referred to as anito.The belief in anito is sometimes referred to as anitism in scholarly literature (Spanish: anitismo or anitería).Banguingui people
For the municipality of the same name, see Banguingui, Sulu.
Banguingui, also known as Sama Banguingui or Samal Banguingui (alternative spellings include Bangingi’, Bangingi, Banguingui, Balanguingui, and Balangingi) is a distinct ethno-linguistic group dispersed throughout the Greater Sulu Archipelago and southern and western coastal regions of the Zamboanga Peninsula in Mindanao, Philippines. They are one of the ethnic groups usually collectively known as the Sama-Bajau peoples.Iranun people
The Iranun are a Moro ethnic group native to Mindanao, Philippines, and the west coast of Sabah (in which they are found in 25 villages around the Kota Belud and Lahad Datu districts; also in Kudat and Likas, Kota Kinabalu).
For centuries, the Iranun were involved in pirate-related occupations in the Malay world. Lanun means pirate in Malay language. Originally from the Sultanate of Maguindanao, in southern Mindanao, Iranun colonies spread throughout Mindanao, the Sulu Archipelago and the north and east coast of Borneo. Most Iranuns are Muslim. Their language is part of the Austronesian family, and is most closely related to the Maranao people of Lanao. Historically, the Iranun were given the exonym Illanun during the British colonial era. The Malay term Lanun or pirate originated from the exonym.
In the case of inter-marriages of an Iranun woman and an outsider man, the cultural influences of the woman's family will be more dominant that the outsider man would be considered as an Iranun man; although in a lot cases this does not happen.The language of the Maranao and Maguindanao is strongly rooted in the Iranun tongue. The Iranun may perhaps be the mother language and the rest are just a mere dialects. For several centuries, the Iranuns in the Philippines formed part of the Sultanate of Maguindanao. In the past, the seat of the Maguindanao Sultanate was situated at Lamitan and Malabang. Both of which were the strongholds of the Iranun society. Iranuns fought the Western invaders under the flag of the Maguindanao Sultanate. They formed part of the Moro resistance against the USA occupation of the Philippines from 1899 to 1913. The Iranun were excellent in maritime activity as they are traditionally sailors and pirates. They used to ply the route connecting the Sulu Sea, Moro Gulf to Celebes Sea, and raided the Spanish held territories along the way.Lepa (ship)
Lepa, also known as lipa or lepa-lepa, are indigenous ships of the Sama-Bajau people in the Philippines, Malaysia, and Indonesia. They were traditionally used as houseboats by the seagoing Sama Dilaut. Since most Sama have abandoned exclusive sea-living, modern lepa are instead used as fishing boats and cargo vessels.Lepa are medium-sized boats, usually averaging at 30 to 50 ft (9.1 to 15.2 m) in length, and around 5 to 7 ft (1.5 to 2.1 m) in width; with the hull averaging at 5 ft (1.5 m) in height. Very large lepa are known as kumpit. They can reach lengths of 50 to 120 ft (15 to 37 m) and are most often used as trade ships. Lepa fitted with rudders instead of traditional steering oars are known as sapit (or sappit). Small one or two-person canoe-like variants of the lepa used exclusively in shallow water are known as buggoh (also boggo', buggoh jungalan or buggoh-buggoh). A buggoh is often towed by a family lepa. Lepa can also be used as a generic term for "boat" in the various Sama-Bajau groups; the vinta, for example, is also known as lepa-lepa. Lepa nowadays are increasingly being replaced by motor-powered outrigger canoes, the pambot ("pump boat").Moken
The Moken (also Mawken or Morgan; Burmese: ဆလုံ လူမျိုး; Thai: ชาวเล, romanized: chao le, lit. 'sea people') are an Austronesian people of the Mergui Archipelago, a group of approximately 800 islands claimed by both Burma and Thailand. Most of the 2,000 to 3,000 Moken live a semi-nomadic hunter-gatherer lifestyle heavily based on the sea, though this is increasingly under threat.
The Moken identify in a common culture, and speak the Moken language, a distinct Austronesian language. Attempts by both Burma and Thailand to assimilate the Moken into the wider regional culture have met with very limited success. However, the Moken face an uncertain future as their population decreases and their nomadic lifestyle and unsettled legal status leaves them marginalized by modern property and immigration laws, maritime conservation and development programs, and tightening border policies.Nomads (film series)
Nomads is a Canadian virtual reality documentary project, which was released in 2016 on the Samsung Gear VR platform. Produced by Felix & Paul Studios, the series consists of three short immersive video films exploring the daily life and culture of nomadic human cultures.Herders depicts a family of yak herders in Mongolia, Maasai profiles the Maasai people of Kenya, and Sea Gypsies visits the Sama-Bajau people of Borneo. All three films premiered at the Sundance Film Festival in 2015 or 2016 before being packaged and distributed as a virtual reality app.
At the 5th Canadian Screen Awards in 2017, the series won the award for Best Immersive Experience.Okir
Okir (also spelled as okkil, okil, or ukkil) is the term for geometric and flowing designs (often based on an elaborate leaf and vine pattern) and folk motifs that can be usually found in Maranao, Maguindanao and Muslim-influenced artwork, especially in the southern Philippines, and in some parts of Southeast Asia. Okir a dato refers to the ornamental design for men and okir a bay to that for women.
In the Philippines, an ancient proof of okir's style of flowering symbols is the torogan, the ancestral home of the highest titleholder in a Maranao village. It is a symbol of power and prestige usually adorned during festivities. Its prominent part is the panolong, a carved beam that protrudes in the front of the house and styled with okir motif. The okir design is found woven or printed in textiles, carved into wooden cemetery markers and wooden boxes, and it can also be found etched into knife or sword blades and handles, and cast or etched into various brass and silver objects.
Other variations of the okir involves the use of nāga or serpent motif. Maranao instruments usually are styled with okir. A more prominent variation is the sarimanok, a chicken-like figure that carries a fish in its beak.
Okir is said to be firstly made in Tugaya, Lanao del Sur, as Tugaya is known as the home of Maranao artisans and the Industrial capital of Lanao del Sur. It has been long known as the home of arts and crafts of Maranao tribe since time immemorial.Orang Laut
The Orang Laut are several seafaring ethnic groups and tribes living around Singapore, peninsular Malaysia and the Riau Islands. The Orang Laut are commonly identified as the Orang Seletar from the Straits of Johor, but the term may also may refer to any Malay origin people living on coastal islands, including those of Andaman Sea islands of India and those in Thailand and Burma, commonly known as Moken.Panguan Island
Panguan Island is an island in the municipality of Sitangkai, Tawi-Tawi. With an area of 0.06 square kilometres (0.023 sq mi). It is also known as Malamanok, coming from the Sama-Bajau dialect which means eat chicken as locals who travel to Sabah usually use this island as a stop-over to eat roasted chicken prior continuing their journey to Malaysia. It is the last island of the Sulu Archipelago nearest the Philippine-Malaysian border.The island has a newly constructed military barrack, a flagpole, and a small community of Badjao.Panyalam
Panyalam or panyam, is a traditional Filipino fried rice pancake. It is made with ground glutinous rice, muscovado (or brown sugar), and coconut milk mixed into a batter that is deep-fried.Panyalam originates from Mindanao and nearby islands. It is particularly popular among Muslim Filipinos, including among the Maguindanao, Maranao, Sama-Bajau, and Tausug people. It is commonly served during special occasions and religious holidays (notably during Hari Raya). It is also a traditional dish among native Christian and animist Lumad groups, like the Mansaka and non-Islamized communities of the Sama-Bajau.Pump boat
A pump boat (usually corrupted as pambot in local languages) is an outrigger canoe (bangka) powered by a small gasoline or diesel engine. Smaller pump boats might be powered by the sort of small single-cylinder engine used to drive a water pump. Larger ones are often powered by recycled automobile engines.Pump boats are a utility boat in the Philippines, used for nearly everything from inter-island transportation to fishing and even the Philippine Coast Guard. Pump boats are also used by Sama-Bajau migrants and refugees in Sabah, Malaysia and eastern Indonesia (where it is known as pombot).Pusô
Pusô or tamu, sometimes known in Philippine English as "hanging rice", is a Filipino rice cake made by boiling rice in a woven pouch of palm leaves. It is most commonly found in octahedral, diamond, or rectangular shapes, but it can also come in various other intricately woven complex forms. It is known under many different names throughout the Philippines with numerous variations, but it is usually associated with the street food cultures of the Visayan and Moro peoples.Pusô refers to the way of cooking and serving rice on woven leaves, and thus does not refer to a specific recipe. It can actually refer to many different ways of preparing rice, ranging from plain, to savory or sweet. Regardless, all of them are woven pouches where rice is poured inside and cooked by boiling. Pusô are differentiated from other leaf-wrapped Filipino dishes like suman, binalot, and pastil, in that the latter use leaves that are simply wrapped around the food and folded or tied. Pusô, in contrast, uses intricate woven leaves as the pouch.
Pusô is traditionally prepared as a way to pack rice for journeys and is eaten held in the hands while standing, usually paired with meat or seafood cooked on skewers (commonly satti or "barbecue"). It is still eaten this way from street food peddlers (pungko-pungko). In seated dining, it is commonly cut into pieces and served on a plate in place of regular rice.Pusô were once culturally important among pre-Hispanic Filipinos as offerings to the diwata spirits and as an extension of the basic skill of weaving among women. It became linked to festivities since they were commonly served during religious events, especially the more complex woven variations. It is still used in rituals in some parts of the Philippines today, though the rituals themselves have been mostly Christianized. Similarly, it remained culturally important to Muslim Filipinos, where it became symbolic of the Hari Raya feast.
Pusô is related to similar dishes in other rice-farming Austronesian cultures, most notably the Malaysian and Indonesian ketupat, although the latter is restricted to diamond shapes and is woven differently. A very similar octahedron-shaped version called atupat was also found in pre-colonial Guam, before the ancient rice cultivation in the island was replaced by corn brought by the Spanish.Sama language
The Sama language, Sinama (Sama + the infix -in-; also known as Bahasa Bajau), is the language of Sama-Bajau people of the Sulu Archipelago, Philippines; Sabah, Malaysia and parts of Indonesia. The Sama are one of the most widely dispersed peoples in Southeast Asia.Sama–Bajaw languages
The Sama–Bajaw languages are a well established group of languages spoken by the Bajau and Sama peoples of the Philippines, Indonesia and Malaysia. They are mainly spoken on Borneo and the Sulu Archipelago between Borneo and Mindanao.Tagonggo
In the southern Philippines, tagonggo or tagunggo is a type of music traditionally played by male musicians dressed in their festive fineries. It is considered to be outdoor music, while the related kulintang ensemble, by contrast, is chamber music. The main instrument of tagonggo music is the tagunggoan, from which it takes its name. The tagunggoan consists of six to eight hanging gongs in a pentatonic scale.In addition, the instrumental ensemble consists of a number of medium-sized gongs called mamalala; a number of small, high pitched, and shallow gongs called pong; one or more tambor (snare drums); and one or more garagara or panda'opan (cymbals). The last two are either of Chinese or European origin. Tagonggo is associated with the Sama, Bajau, and Tausug ethnicities of the Sulu archipelago.Occasions or purposes for playing tagonggo include sending off or welcoming dignitaries, honorific serving of betelquid, and wedding celebrations. Tagonggo players go at the head of the parade either on foot or aboard a vehicle or motorboat. Tagonggo is also played in ceremonies called kalilang sa tong to appeal to the spirits for a bountiful harvest or for a rich catch of fish.Trepanging
Trepanging is the act of collection or harvesting of sea cucumbers, known in Indonesian, as "trepang".
The collector, or fisher, of trepang is a trepanger.
Trepanging is comparable to clamming, crabbing, lobstering, musseling, shrimping and other forms of "fishing" whose goal is the acquisition of edible invertebrates rather than fish.Vinta
The vinta (also generically known as lepa-lepa or sakayan) is a traditional boat from the Philippine island of Mindanao. The boats are made by Sama-Bajau and Moros living in the Sulu Archipelago, Zamboanga peninsula, and southern Mindanao. It has a sail with assorted vertical colors that represents the colorful culture and history of the Muslim community. These boats are used for inter-island transport of people and goods. Zamboanga City is known for these vessels.
In 1985 the vinta Sarimanok was sailed from Bali to Madagascar to replicate ancient seafaring techniques.Yakan people
The Yakan people are among the major indigenous Filipino ethnolinguistic groups in the Sulu Archipelago. Also known as dream weaver having a significant number of followers of Islam, it is considered as one of the 13 Moro groups in the Philippines. The Yakans mainly reside in Basilan but are also in Zamboanga City. They speak a language known as Bissa Yakan, which has characteristics of both Sama-Bajau Sinama and Tausug (Jundam 1983: 7-8). It is written in the Malayan Arabic script, with adaptations to sounds not present in Arabic (Sherfan 1976).
The Yakan have a traditional horse culture. They are renowned for their weaving traditions.
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