ZAMBOANGA CITY (MindaNews / 7 August) – Atty. Lorenzo Regallana Reyes, a fellow resident of Boan Island in Tawi-Tawi, former undersecretary, university chancellor and acting provincial governor, and current commissioner of the Legal Education Board, has been encouraging fellow Sama to broaden their views about themselves beyond their insular identity. Nowadays, most Sama individuals are confined to conventional thinking regarding their respective insular identity and culture, such as Sama Simunul, Sama Sitangkai, Sama Sibutu, Sama Banaran, Sama Balimbing, Sama Boan, Sama Tandubas, Sama Ubian, and so on. This has led to the perception that Sama is exclusively tied to Tawi-Tawi – Sama is for Tawi-Tawi, and Tawi-Tawi is for Sama – a peculiar and reactive perspective that, in my opinion, does more harm than good in the long run.
Sama is not only found in Tawi-Tawi, and Tawi-Tawi is not exclusive to the Sama community. While the province may experience political gains by mobilizing and influencing the majority Sama voters, adopting such an exclusivist perspective could potentially harm the Sama minorities in other areas such as Sulu, Basilan, Zamboanga Peninsula, southern Palawan, and wherever else they reside and thrive.
You see, they are not just residing in the Philippines, known largely as Sama and Badjao; they are also indigenous to Brunei (known as Jomo Sama or Jomo Bajau), Indonesia (known as Suku Bajo), and Malaysia (known as Bajau Darat, Bajau Kubang, and Bajau Laut). Together, across these countries, they number roughly 1.2 million, making them the largest maritime ethnic group in this part of the world.
During the International Bangsa Sama Summit in March this year, a side exhibit showcased a visual map of insular Southeast Asia, focusing on the critical “Coral Triangle.” Within this region, various markers denoting areas visited or identified with the Sama people pointed to the extremes of their collective consciousness. This envisioned world is known as the “Dunya Bangsa Sama,” representing their geo-cultural realm. It serves as a significant manifestation of the “global Sama” identity and consciousness.
1Sama Coalition, the group behind the summit, is now planning to embark on documenting the grand narrative of the “global Sama.” This endeavor goes beyond the confines of present nation-state political constructs and boundaries, aiming to fully embrace the concept of “Bangsa Sama” (Sama Nation) and their trans-national community. To achieve this objective, the 1Sama Coalition is initiating the recruitment of volunteer writers from their online political, cultural, economic and health chat groups.
Now, the question arises: which stories, experiences, realities, and cultural heritage of the Bangsa Sama are worthy of retelling and conserving? Let us explore and enumerate the various avenues which to our knowledge may help to accomplish this noble task.
Perhaps the story can begin with the roots of the Bangsa Sama. It not only revisits folktales about where their ancestors came from but also explores linguistic, archaeological, and genetic evidence, drawing a more rational theory about their origins, migration, dispersion, and settlements across Southeast Asia. Until recently, little was known about their ancestral connections to Austronesian-speaking groups and early interactions with neighboring communities.
How did the vast seas and marine ecology around the Coral Triangle shape their identity and way of life? These questions have intrigued scholars and researchers for decades, prompting a deeper investigation into the historical and cultural aspects of the Bangsa Sama people. However, the story does not end with the distant past. Understanding how the vast seas and marine ecology around the Coral Triangle shaped their identity and way of life is equally vital. Living near the bountiful seas, the Bangsa Sama developed a deep connection to marine resources and a unique understanding of the surrounding ecosystems. Their reliance on maritime activities, such as fishing, trade, and navigation, significantly influenced their cultural practices and social structures.
After being aware of their dispersion and presence across insular Southeast Asia, the book can delve further into investigating the geographical distribution of Bangsa Sama communities across these areas. This investigation can involve exploring commonalities and variations in their cultural practices and customs, as well as understanding how their coastal location has influenced their economic activities, including fishing, boat-making, and trade. By doing so, the book can gain a deeper understanding of the Bangsa Sama communities’ way of life, traditions, and livelihoods.
It is evident that since the establishment of nation-states, the Sinama language and its local speakers have undergone adaptation to the national identity, language, and culture of their respective countries. Besides this apparent influence, what other linguistic features, similarities, and differences characterize the Sinama language or their dialect? Furthermore, how do oral traditions, storytelling, and traditional literature play a vital role in the preservation of their history and culture? Additionally, are there any ongoing efforts to revitalize and safeguard endangered Bangsa Sama languages in the contemporary context? The Sinama language and its dialects faces the risk of endangerment in the modern context. With the global dominance of major languages and the increasing influence of technology, smaller indigenous languages like Sinama may experience marginalization and decline in usage.
In a sea of linguistic and cultural diversity, the continuing artistic expressions of the Bangsa Sama are a fascinating subject. Among these expressions are traditional music, and dance, which play a significant role in preserving their rich heritage and strengthening community cohesion.
One aspect that sets the Bangsa Sama apart is their unique crafts. Skills such as boat-building, weaving, woodwork, and other traditional crafts have been ingrained in their culture for generations. However, the status of these crafts is a crucial consideration. Are they thriving, or are they facing the risk of being lost with time?
Prior to the introduction of Islam to Southeast Asia, Hinduism, Buddhism, and animism stood side by side as dominant practices. As Islam became the prevailing religion, Western religions arrived with colonialism, vying for followers. This book project aims to explore the diverse religious beliefs and practices among the Bangsa Sama communities. It seeks to examine whether the Bangsa Sama of old developed a maritime spirituality and the sea’s role in shaping their religious life. Additionally, the book will delve into the influence of outside religions, such as Roman Catholicism and Protestantism, and their impact on the Bangsa Sama’s spiritual beliefs.
Far from being silent and passive followers, the book project can now illustrate the significant political history and engagement, highlighting the exploits of Brunei’s Bajau Prince Pengiran Sakkam and his journey to becoming a national hero. In the Philippines, it is crucial to re-examine the establishment of the Kingdom of Bool/Kadatuan of Dapitan and its relocation to present-day Dapitan, considering the involvement of the Lutao people and the significance of reclaiming the Lutao identity as part of the Sama evolution and identity.
The Chinese annals also mention Sanmalan, a Sama polity in present-day Zamboanga City. Sama sailors and warriors played pivotal roles in shaping the sultanates of Sulu and Maguindanao, forging alliances against Spanish aggression.
However, the Sama inclusion in the political construct of Bangsamoro in the southern Philippines and their participation in the secessionist movement remain poorly understood. Moreover, the historical contributions of Bangsa Sama to the broader Southeast Asian society, such as trade, maritime knowledge, and cultural exchange, deserve recognition and examination.
Amid this rich past, the book should also consider articulating the contemporary challenges and opportunities facing the Bangsa Sama, as well as their collective aspirations and trajectories.
With multiple purposes in mind, we hope to see this book project benefiting diverse stakeholders – the Bangsa Sama themselves and their succeeding generations, as well as the governments of Brunei, Indonesia, Malaysia, and the Philippines, along with others and their succeeding generations. Through preserving the Bangsa Sama’s cultural identity and fostering cross-cultural understanding, we (hope) this project will be able to inform policy-making and contribute to broader academic knowledge of maritime ethnicities in the region. With great anticipation, we look forward to the launch of this book project and commend the brave Sama professionals taking on the challenge of writing and righting their global story.
(MindaViews is the opinion section of MindaNews. Noor Saada is a Tausug of mixed ancestry—born in Jolo, Sulu, grew up in Tawi-Tawi, studied in Zamboanga and worked in Davao, Makati and Cotabato. He is a development worker and peace advocate, former Assistant Regional Secretary of the Department of Education in the Autonomous Region in Muslim Mindanao, currently working as an independent consultant and is a member of an insider-mediation group that aims to promote intra-Moro dialogue.)