Gat (title)

The Tagalog ''maginoo'', the Kapampangan ''ginu'', and the Visayan ''tumao'' were the nobility social class among various cultures of the pre-colonial Philippines. Among the Visayans, the ''tumao'' were further distinguished from the immediate royal families, the ''kadatuan''.

Tagalog

The Pilipino had a three-class social structure consisting of the ''maginoo'' (royalty), the ''maharlika'' (''lit.'' freemen; warrior nobility), and the ''alipin'' (serfs and slaves). Only those who could claim royal descent were included in the ''maginoo'' class. Their prominence depended on the fame of their ancestors (''bansag'') or their wealth and bravery in battle (''lingas''). Generally, the closer a ''maginoo'' lineage was to the royal founder (''puno'') of a lineage (''lalad''), the higher their status.

Members of the ''maginoo'' class were referred to as ''Ginoo''. Proper names of the ''maginoo'' nobles were preceded by '' Gat'' (short for " pamagat" or "pamegat", originally meaning "lord" or "master", though it means "title" in modern Tagalog) for men and '' Dayang'' (lady) for women, denoting Lord and Lady respectively. The title ''Panginoon'' was reserved for particularly powerful ''maginoo'' who ruled over a large number of dependents and slaves, owned extensive property, and whose lineage was impeccable. Lower-status ''maginoo'' who gained prominence by newly acquired wealth were scornfully known as ''maygintawo'' (literally "person with a lot of gold"; ''nouveau riche''). In ''Vocabulario de la lengua tagala'' (1613), the Spanish Franciscan missionary Pedro de San Buenaventura compared the ''maygintawo'' to "dark knights" who gain their status by gold and not by lineage.

The Tagalog ''datu'' were ''maginoo'' who ruled over a community (a ''dulohan'' or ''barangay'', literally "corner" and "balangay boat" respectively) or had a large enough following. These ''datu'' either ruled over a single community (a ''pook'') or were part of a larger settlement (a ''bayan'', "city-state"). They constituted a council (''lipon'', ''lupon'', or ''pulong'') and answered to a sovereign ruler, referred to as the ''lakan'' (or the Sanskrit title ''raja'', "king"). After the Spanish conquest, these ''datu'' were given the Spanish title of Don and were treated as local chiefs.

Visayas

In Visayas, the Visayans utilized a three-class social structure consisting of the '' oripun'' (commoners, serfs, and slaves), the ''timawa'' (warrior nobility), and at the top, the ''tumao'' (nobility). The ''tumao'' consisted of blood relatives of the ''datu'' (community leader) untainted by slavery, servitude, or witchcraft. They were usually descendants of the children of a ''datu'' and secondary wives known as ''sandil''. Various ''tumao'' supporters of the ''datu'' are collectively referred to as ''sandig sa datu'' ("beside the datu"). The ''tumao'' were also usually employed in the court of the ''datu'' in various positions (though these may sometimes be filled with ''timawa'' as well). The chief minister or privy counselor of the ''datu'' was known as the ''atubang sa datu'' (literally "facing the ''datu''"). The steward who collected and recorded tributes and taxes and dispensed them among the household and dependents of the ''datu'' was known as the ''paragahin''. The ''paragahin'' was also responsible for organizing public feasts and communal work. The ''bilanggo'' was the one responsible for maintaining law and order and whose own house served as the community jail (''bilanggowan''). Both ''tumao'' and ''timawa'' were obligated to serve as the military forces of the ''datu'' in times of war, at their own expense.

The immediate royal family of the Visayan ''datu'' were distinguished from the rest of the ''tumao'' as the ''kadatoan'', which was both a political office and a social class. The purity of the lineage of the ''kadatoan'' was extremely important in claiming the right to rule, thus the ''kadatoan'' usually only married members of other royal families. The sons and daughters of the ''datu'' by his first wife were zealously guarded from the rest of the community. The princesses were known as ''binokot'' or ''binukot'' (literally "the veiled ones" or "the wrapped ones"), due to the fact that they were usually transported by slaves in covered palanquins. Women of the ''kadatoan'' class were powerful and revered. The first wife of the ''datu'' and the ''binokot'' could command the same number of slaves and dependents.

A ''datu'' who gained his status by marrying a princess is known as a ''sabali''. A ''datu'' who is of pure royal lineage is known as ''potli'' or ''lubus nga datu'', while a datu whose four grandparents are all of pure royal descent are known as ''kalibutan'' ("all around").

The ''datu'' served as leaders and judges. Their proclamations (''mantala'') were delivered to the general populace by an ''oripun'' serving as the town herald (the ''paratawag''). They received tributes, taxes, and gifts from their subjects, among them were the ''himuka'' (gifts from ''timawa'' for permission to marry), ''bawbaw'' (gifts from the winning parties in a dispute settled by the ruling of the ''datu''), and ''hikun'' (the greater share of property being redistributed). They had control of trade through ''honos'' (fee for anchoring a ship in the community harbor), ''bihit'' (tariffs), and ''lopig'' (discounts on local purchases). They also had the power to restrict access to communal property through decrees (''balwang'') and their crops and animals were distributed among his subjects to care for in a practice known as ''takay''. The ''datu'', however, were far from being a leisured aristocracy. They were often skilled craftsmen, hunters, blacksmiths, fishermen, and warriors in their own right, and their household produced the best commodities for trade.

Visayan ''datu'' were loosely bound to each other in a federation (a chiefdom). Members of a chiefdom had a leading ''datu'' who had authority over other ''datu'', usually simply referred to as the ''pangulo'' ("head" or "ruler"), ''kaponoan'' ("most sovereign", from the Visayan word for "root" or "origin", ''puno''), or ''makaporos nga datu'' (unifying chief). The ''pangulo'' of seaports with frequent foreign traffic may sometimes take on Malay or Sanskrit titles like ''Rajah'' ("ruler"), ''Batara'' ("noble lord"), ''Sarripada'' (from Sanskrit ''Sri Paduka'', "His Highness"; variants include ''Salip'', ''Sipad'', ''Paduka'', and ''Salipada''). However, they were not kings in the European sense. Their authority usually stems from favorable trade positions, military prowess, lineage, and wealth (''bahandi'') rather than royal rule. While they had limited power over other member ''datu'' of the chiefdom based on their renown, they had no direct control over the subjects or lands of the other ''datu''.

The historian William Henry Scott theorizes that this may have been Ferdinand Magellan's fatal error. Magellan assumed that Rajah Humabon was the king of the land and thus of Mactan as well. But the island of Mactan, the domain of Lapu-Lapu and another ''datu'' named Zula, was in a location that enabled them to intercept trade ships entering the harbor of Cebu, Humabon's domain. Thus it was more likely that Lapu-Lapu was actually more powerful than Humabon. Humabon himself was married to Lapu-Lapu's niece. When Magellan demanded that Lapu-Lapu submit as his "king" Humabon had done, Lapu-Lapu purportedly replied that "he was unwilling to come and do reverence to one whom he had been commanding for so long a time".

Moro sultanates

In the Muslim Sultanate of Sulu and Sultanate of Maguindanao, the supreme ruler was the sultan, an Arabic-derived title adopted after their conversion to Islam. The power of the sultan is counterpoised by a council of ''datu''. Female nobility of these ranks were addressed as ''dayang'' ("princess"), with the sultan's daughters being known as ''dayang-dayang'' ("princess of the first degree"). All of these titles are strictly hereditary.

Below the royal nobility are the provincial governors (''panglima'') as well as wealthy people (''orang kaya''). Commoners can sometimes be promoted to nobility, known as ''datu sadja''. Usually for outstanding feats or services in line of duty through display of bravery, heroism, and so on. Unlike true ''datu'', the rank is only for the lifetime of the recipient and is not hereditary.

Maranao

The Maranao people of the Lanao region differ from other Moro sultanates in that it is not centralized. Instead it is a confederation of several independent Maranao states each formed by multiple clans. The hereditary royal class of the Maranao society are collectively known as ''pidtaylan'', and trace their descent from the first Sultan. These sultans rule independent states (''pengampong''), which are further divided into smaller communities (''pulok'') ruled by hereditary ''datu'' of the ''kadatuan'' class. Local government units are administered by ''panglima'' (governors) and ''maharajah''.

The highest position in female nobility is the ''bai-a-labi'' (most exalted queen). This is followed by ''potri maamor'' (princess), ''solotan a bai'' (kind queen), and ''bai a dalomangcob'' (queen). Noble women are referred to as ''bayi'' ("lady"), while non-noble wealthy women are known as ''bayi a gaos'' (rich lady).

Confusion with ''maharlika''

During the time of former president of the Philippines, Ferdinand Marcos, the term "maharlika" was mistakenly attributed to mean "royalty". As part of his drive at promoting the ''Bagong Lipunan'' (New Society), Marcos sponsored the research into pre-Hispanic culture of the Philippines. Apart from recommending changing the name of the Philippines into "Maharlika", Marcos was influential in making ''maharlika'' a trendy name for streets, edifices, banquet halls, villages and cultural organizations. Marcos himself utilized the word to christen a highway, a broadcasting corporation, and the reception area of the Malacañan Palace. Marcos' propagandistic utilization of the word started during World War II. Before being proven false in 1985, Marcos claimed that he had commanded a group of guerrillas known as the Maharlika Unit. Marcos also used ''Maharlika'' as his personal ''nom de guerre'', depicting himself as the most bemedalled anti-Japanese Filipino guerrilla soldier during World War II. During the martial law period in the Philippines, Marcos attempted to produce a film entitled ''Maharlika'' to present his "war exploits".Quimpo, Nathan Gilbert
Filipino nationalism is a contradiction in terms
Colonial Name, Colonial Mentality and Ethnocentrism, Part One of Four, "Kasama" Vol. 17 No. 3 / July–August–September 2003 / Solidarity Philippines Australia Network, cpcabrisbance.org

One of the results of this trend was the distortion of the original meaning of ''maharlika''. ''Maharlika'' does not actually refer to the "royalty" class as is claimed, but refers to the vassal warrior class. The ''maharlika'' were also more or less unique to the Tagalog caste system and that of its neighboring tribes.

See also

* Barangay state
* Datu
* Datuk (Malay)
* Datuk (Minangkabau)
* Indosphere
* Ratu
* Malay styles and titles
* List of ancient Philippine consorts
* Timeline of Philippine history
* Principalía
* Maharlika
* Timawa
* Babaylan
* Pintados

References

{{India-related topics in Philippines

History of the Philippines (900–1565)
Filipino nobility
Social class in the Philippines