Toponyms as a tool can be used or abused according to the bias of the historian or researcher. However, if toponyms or place-names are established in their proper years and historical instances, a pattern of naming places can describe the barangay, towns, and provinces as they were in terms of former physical features, and even in understanding the mindset of the people. I used both as a basis for valid references
In the past, the study of toponyms was not taken seriously by Philippine scholars, except in the fictional areas of folklore and literature. But for my studies at Mayor Tokao Mastura’s domain, place-names were taken seriously by the Maguindanaoans.
I encountered far-off barangays and sitios named after what once grew abundantly, such as flowers, trees, and even birds. I identified geographical contours that even the sound of waterfalls and other bodies of water the natives traveled on indicated migrations, trade routes, and volcanic eruptions in their barangays. Every toponym led me, too, to the history of a people and their beliefs and traditions.
This year, my alma mater, the University of Santo Tomas, will publish my manuscript. Let me introduce you to toponyms from my four-year research in the ‘ Kudarat town once known as Nuling. Nuling came from the Maguindanaoan word "noli," a species of the parrot family plentiful in Nuling until the 19th century
"Paigwan" means a place to bathe. There, Tabunaway, who was the Manobo Timuay or chief, was baptized into Islam by Shariff Kabungsuan in the 16th century. The Samals, who arrived with Shariff Kabungsuan in 1515, served as witnesses to that conversion.
There are other names of the barangays of Sultan Kudarat that are historically meaningful. Barangay Banobo is one of them. It is where the Iranun, Samals, and Manobos all trace their ancestry. Their ancient years may vary on their living in Banobo, but the Manobos were the first inhabitants there. "Banobo" means "men of the river."
Dalumancub (invulnerable in Maguindanao) was named in honor of the huge kubla shells that were abundant in Dalumancub, Subpangan. There are none left today. It is said that the people who lived in there could not be harmed or wounded because they used the shells as protection and it made them invulnerable. Sitio Makagiling caused a kind of dizziness like "water swirling producing a whirlpool." Katawa means water lily, and Limbo is a very eerie and quiet place.
Tapayan is another barangay in Sultan Kuadarat, which means "smoke chamber." This place was the site where meat and fish were smoked once upon a long time
It was in sitio Katuli, the Maguindanaoan word meaning circumcision, where Shariff Kabungsuan converted to Islam, and the Manobo and Iranun were circumcised, a prerequisite to becoming a Muslim. There is a minaret standing there to commemorate the site of circumcision of the 16th century. Actually, the rite of circumcision centuries ago took place in a stream called Limbayanagi which is dried up now. The word "limbayanagi" means "presence of the flowers of the cogon grass." Metaphorically, it means "blossom," a word that the Moros always use in their bayok or songs to allude to a lady who is blossoming from youth to womanhood. "Limbayanagi" is the combination of the two words, "limbayan" (passage) and "gi," (a variety of grass or cogon.)
Another example is Simoay, which has become smaller. It is now just Simoay Seashore. The prestigious "Silangan" (east) is just a crowded area, Campo Muslim in Cotabato City. Buayan, once a great wealthy kingdom, is now an obscure barangay that belongs to General Santos City
In getting to know the ancient Moro way of life – their royalty and elegance, political structure, code of laws, conquests, bravery, bayoks, kirims, epics such as Darangan and Indarapatra, musical instruments, dances, clothes, and the majestic Torogans – I simply fell in love with the Moro culture.
It’s been 25 years and more Moro studies to go