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{{Short description|Noble title in the pre-Spanish Philippines}}
{{Italic title}}{{About|the Philippine noble title|the traditional Malay title|Datuk|the town in Nepal|Datu, Nepal}}
{{Use mdy dates|date=May 2020}}
{{Use Philippine English|date=May 2020}}
{{Pre-hispanic History of the Philippines}}
[[File:Naturales 5.png|250px|thumb|right|A pre-colonial couple belonging to the ''datu'' or nobility as depicted in the [[Boxer Codex]] of the 16th century.]]
'''''Datu''''' is a title which denotes the rulers (variously described in historical accounts as chiefs, sovereign princes, and monarchs) of numerous Indigenous peoples throughout the [[Philippine archipelago]].<ref name=note1/> The title is still used today, though not as much as early Philippine history. It is a [[cognate]] of ''[[datuk]]'', ''dato'', and ''[[ratu]]'' in several other Austronesian languages.

==Overview==
{{main|Barangay state|History of the Philippines (900-1565)}}
In early Philippine history, ''datus'' and a small group of their [[Cognatic kinship|close relatives]] formed the "apex stratum" of the traditional three-tier social hierarchy of lowland Philippine societies.<ref name="Junker1998">{{cite journal | title=Integrating History and Archaeology in the Study of Contact Period Philippine Chiefdoms | author=Junker, Laura Lee | journal=International Journal of Historical Archaeology | year=1998 | volume=2 | issue=4| pages=291–320 | doi=10.1023/A:1022611908759 | s2cid=141415414 }}</ref> Only a member of this birthright aristocracy (called ''maginoo'', ''nobleza'', ''maharlika'', or ''timagua'' by various early chroniclers) could become a ''datu''; members of this elite could hope to become a ''datu'' by demonstrating prowess in war or exceptional leadership.<ref name="Junker1998"/><ref name="Jocano2001"/><ref name="Scott1994"/>

In large coastal polities such as those in [[Maynila (historical polity)|Maynila]], [[Tondo (historical polity)|Tondo]], [[Pangasinan (historical polity)|Pangasinan]], [[Cebu (historical polity)|Cebu]], [[Madja-as|Panay]], [[Bo-ol|Bohol]], [[Rajahnate of Butuan|Butuan]], [[Sultanate of Maguindanao|Cotabato]], [[Confederate States of Lanao|Lanao]], and [[Sultanate of Sulu|Sulu]],<ref name="Junker1998"/> several ''datus'' brought their loyalty-groups, referred to as barangays or ''dulohan'', into compact settlements which allowed greater degrees of cooperation and economic specialization. In such cases, ''datus'' of these barangays selected the most senior or most respected among them to serve as what scholars referred to as a ''paramount leader'' or ''paramount'' ''datu''.<ref name="Jocano2001"/><ref name="Scott1994"/> The titles used by such ''paramount'' ''datu'' varied, but some of the most prominent examples were: ''[[sultan]]'' in the most Islamized areas of Mindanao; ''[[lakan]]'' among the Tagalog people; ''[[thimuay]]'' among the [[Subanen people]]; ''[[rajah]]'' in polities which traded extensively with Indonesia and Malaysia; or simply ''datu'' in some areas of Mindanao and the Visayas.<ref name="Junker1990"/>

Proof of Filipino royalty and nobility (''dugóng bugháw'') could only be demonstrated by clear blood descent from ancient native royal blood,<ref>Cf. [[Vicente de Cadenas y Vicent]], ''"Las Pruebas de Nobleza y Genealogia en Filipinas y Los Archivios en Donde se Pueden Encontrar Antecedentes de Ellas"'' in ''"Heraldica, Genealogia y Nobleza en los Editoriales de «Hidalguia»"'', Madrid: 1993, Graficas Ariás Montano, S.A.-MONTOLES, pp. 232–235.</ref><ref>By the end of the 16th century, any claim to Filipino royalty, nobility, or hidalguía had disappeared into a homogenized, hispanized, and Christianized nobility – the Principalía. Cf. William Henry Scott, ''Cracks in the Parchment Curtain'', Quezon City: 1998, pp. 117–118. Cf. Also this article's section on ''Datu during the Spanish Regime'' and also the section on ''Prohibition of New Royal and Noble Titles in the Philippine Constitution''.</ref> and in some cases adoption into a royal family.{{clarify|date=March 2017}}<!--Since when did adoption appear to be a tradition among Filipino nobles and royals? Cite reference materials referring to ancient customs regarding adoption.-->

== Terminology ==
''Datu'' is the title for chiefs, sovereign princes, and monarchs throughout the Philippine archipelago.<ref name=note1>For more information about the social system of the Indigenous Philippine society before the Spanish colonization see ''Barangay'' in ''Enciclopedia Universal Ilustrada Europea-Americana'', Madrid: Espasa-Calpe, S. A., 1991, Vol. VII, p.624: ''Los nobles de un barangay eran los más ricos ó los más fuertes, formándose por este sistema los '''dattos''' ó '''[[lord|maguinoos]]''', ''' [[prince|principes]]''' á quienes heredaban los hijos mayores, las hijas á falta de éstos, ó los parientes más próximos si no tenían descendencia directa; pero siempre teniendo en cuenta las condiciones de fuerza ó de dinero.</ref> The title is still used today, especially in [[Mindanao]], [[Sulu]] and [[Palawan]], but it was used more extensively in early Philippine history, particularly in central and southern [[Luzon]], the [[Visayas]] and Mindanao.<ref name=note2>''Por otra parte, mientras en las Indias la cultura precolombiana había alcanzado un alto nivel, en Filipinas la civilización isleña continuaba manifestándose en sus estados más primitivos. Sin embargo, esas sociedades primitivas, independientes totalmente las unas de las otras, estaban en cierta manera estructuradas y se apreciaba en ellas una organización jerárquica embrionaria y local, performance and Botuo digna de ser atendida. Precisamente en esa organización local es, como siempre, de donde nace la nobleza. El indio aborigen, jefe de tribu, es reconocido como noble y las pruebas irrefutables de su nobleza se encuentran principalmente en las Hojas de Servicios de los militares de origen filipino que abrazaron la carrera de las Armas, cuando para hacerlo necesariamente era preciso demostrar el origen nobiliario del individuo.'' (On the other hand, while in the Indies pre-Columbian culture had reached a high level, in the Philippines the island civilization continued to manifest itself in its most primitive states. However, these primitive societies, totally independent of each other, were in some way structured and had an embryonic and local hierarchical organization in them, but it was worthy of being attended to. Precisely in career, when in order to do  [[Vicente de Cadenas y Vicent|de Caidenas y Vicent, Vicente]], ''Las Pruebas de Nobleza y Genealogia en Filipinde Ellas'' in ''Heraldica, Genealogia y Nobleza en los Editoriales de Hidalguia, (1953–1993: 40 años de un pensamiento)''. Madrid: 1993, HIDALGUIA, p. 232.</ref><ref name="Scott1994"/><ref name="Junker1998"/><ref name="Jocano2001"/><ref name=note3>''"También fundó convento el Padre Fray Martin de Rada en Araut- que ahora se llama el convento de Dumangas- con la advocación de nuestro Padre San Agustín...Está fundado este pueblo casi a los fines del río de Halaur, que naciendo en unos altos montes en el centro de esta isla (Panay)...Es el pueblo muy hermoso, ameno y muy lleno de palmares de cocos. Antiguamente era el emporio y corte de la más lucida [[nobility|nobleza]] de toda aquella isla...Hay en dicho pueblo algunos buenos I know jnnu jnbu nuj ni I mean mo 9mkk k9k9 9kIcristianos...Las visitas que tiene son ocho: tres en el monte, dos en el río y tres en el mar...Las que están al mar son: Santa Ana de Anilao, San Juan Evangelista de Bobog, y otra visita más en el monte, entitulada Santa Rosa de Hapitan."'' Gaspar de San Agustin, O.S.A., ''Conquistas de las Islas Filipinas (1565–1615)'', Manuel Merino, O.S.A., ed., Consejo Superior de Investigaciones Cientificas: Madrid 1975, pp. 374–375.</ref> Other titles still used today are ''[[lakan]]'' in Luzon, ''apo'' in central and northern Luzon,<ref>[http://www.subicbaypi.com/sub_stories_olongapostory.htm The Olongapo Story] {{Webarchive|url=https://web.archive.org/web/20200219173144/http://www.subicbaypi.com/sub_stories_olongapostory.htm |date=February 19, 2020 }}, July 28, 1953 – Bamboo Breeze – Vol.6, No.3</ref> and ''sultan'' and ''rajah'', especially in Mindanao, Sulu and Palawan.<ref name="note4">In Mindanao, there have been several sultanates. The [[Sultanate of Maguindanao]], [[Sultanate of Sulu]], and Confederation of Sultanates in Lanao are among those more known in history. Cf. {{cite web |title=Royal Society Dignitaries Priority Honorable Members |url=http://www.royalsocietydignitariesgroup.org/royal-house-of-sultan-council.php |url-status=usurped |archive-url=https://web.archive.org/web/20120325064159/http://www.royalsocietydignitariesgroup.org/royal-house-of-sultan-council.php |archive-date=2012-03-25 |access-date=2012-02-13}}</ref> Depending upon the prestige of the sovereign royal family, the title of ''datu'' could be equated to royal princes, European [[duke]]s, [[marquess]]es and [[count]]s.<ref>''"There were no kings or lords throughout these islands who ruled over them as in the manner of our kingdoms and provinces; but in every island, and in each province of it, many chiefs were recognized by the natives themselves. Some were more powerful than others, and each one had his followers and subjects, by districts and families; and these obeyed and respected the chief. Some chiefs had friendship and communication with others, and at times wars and quarrels. These '''principalities''' and '''lordships''' were inherited in the male line and by succession of father and son and their descendants. If these were lacking, then their brothers and collateral relatives succeeded... When any of these chiefs was more courageous than others in war and upon other occasions, such a one enjoyed more followers and men; and the others were under his leadership, even if they were chiefs. These latter retained to themselves the lordship and particular government of their own following, which is called barangay among them. They had datos and other special leaders [mandadores] who attended to the interests of the barangay." '' Antonio de Morga, ''The Project Gutenberg EBook of History of the Philippine Islands'', Vols. 1 and 2, Chapter VIII.</ref> In large [[ancient barangay]]s, which had contacts with other Southeast Asian cultures through trade, some ''datus'' took the title of ''rajah'' or ''sultan''.<ref>Examples of Datus who took the title Rajah were Rajah Soliman, Rajah Matanda, and Rajah Humabon. Cf. Landa Jocano, Filipino Prehistory, Manila: 2001, p.160.</ref>

The oldest historical records mentioning ''datus'' are the 7th-century [[Srivijaya]]n inscriptions such as [[Telaga Batu inscription|Telaga Batu]] to describe lesser kings or vassalized kings.<ref>Casparis, J.G., (1956), ''Prasasti Indonesia II: Selected Inscriptions from the 7th to the 9th Century A.D.'', Dinas Purbakala Republik Indonesia, Bandung: Masa Baru.</ref> The word ''datu'' is a [[cognate]] of the [[Malay language|Malay]] terms ''dato'' or ''[[datuk]]'' and to the [[Fiji]]an title of ''[[ratu]]''.<ref>{{cite web |title=Austronesian Comparative Dictionary: Datu |url=https://www.trussel2.com/acd/acd-s_d.htm#6857 |access-date=15 June 2020}}</ref>

== History ==
{{see also|Kedatuan|Mandala (political model)|Indosphere|Indian culture}}
In pre-Islamic times, the political leadership office was vested in a rajahship in Manila and a datuship elsewhere in the Philippines.<ref>{{cite book|last=Tan|first=Samuel K.|title=A History of the Philippines|url=https://books.google.com/books?id=pw5FWmdNmj8C|year=2008|publisher=UP Press|isbn=978-971-542-568-1|pages=[https://books.google.com/books?id=pw5FWmdNmj8C&pg=PA36 36–37]}}</ref>

===''Datu'' in Moro and Lumad societies in Mindanao===
In the later part of the 1500s, the Spaniards took possession of most of Luzon and the Visayas, converting the lowland population to Christianity from their local Indigenous religion. Although Spain eventually established footholds in northern and eastern Mindanao and the [[Zamboanga Peninsula]], its armies failed to colonize the rest of Mindanao. This area was populated by Islamized peoples ([[Moro people|''Moros'']] to the Spaniards) and by non-Muslim Indigenous groups now known as [[Lumad peoples]].<ref name="scjphil.org">[https://web.archive.org/web/20081028171843/http://scjphil.org/mindanao%20land%20of%20promise.htm Mindanao Land of Promise<!-- Bot generated title -->] (archived from [http://scjphil.org/mindanao%20land%20of%20promise.htm the original] {{webarchive |url=https://web.archive.org/web/20081028171843/http://scjphil.org/mindanao%20land%20of%20promise.htm |date=October 28, 2008 }} on October 28, 2008)</ref>

====The Moro societies of Mindanao and Sulu====
[[File:Judge William Howard Taft and the Sultan of Sulu Jamalul Kiram II (1901).png|thumb|upright|Sultan [[Jamalul Kiram II]] of [[Sultanate of Sulu|Sulu]] with [[William Howard Taft]] (1901)]]
In the traditional structure of Moro societies, the sultans were the highest authority followed by the ''datus'' or ''rajah'', with their rule being sanctioned by the [[Quran]], though both titles predate the coming of Islam. These titles were assimilated into the new structure under Islam. ''Datus'' were supported by their tribes, and in return for tribute and labor, the ''datu'' provided aid in emergencies and advocacy in disputes with other communities, and warfare through the ''Agama'' and ''Maratabat'' laws.

====The Lumad societies of Mindanao====
[[File:A Bagobo Chief of Mindanao.jpg|upright|thumb|A [[Bagobo people|Bagobo]] ''matanum'' (chieftain) who leads communities along with elders (''magani'') and female shamans (''[[Philippine shamans|mabalian]]'')]]
At the beginning of the 20th century, the Lumad peoples controlled an area that now covers 17 of Mindanao's 24 provinces – but by the 1980 census, they constituted less than 6% of the population of Mindanao and Sulu. Heavy migration to Mindanao of Visayans, who have settled in the Island for centuries, spurred by government-sponsored resettlement programmes, turned the Lumads into minorities. The Bukidnon province population grew from 63,470 in 1948 to 194,368 in 1960 and 414,762 in 1970, with the proportion of Indigenous Bukidnons falling from 64% to 33%, and then 14%.<ref name="scjphil.org"/>

There are 18 Lumad ethnolinguistic groups: Ata people, Bagobo, Banwaon, B'laan, Bukidnon, Dibabawon, Higaonon, [[Lumad peoples#Mamanwa|Mamanwa]], [[Lumad peoples#Mandaya|Mandaya]], Manguwangan, [[Lumad peoples#Manobo|Manobo]], [[Lumad peoples#Mansaka|Mansaka]], Subanon, Tagakaolo, [[Tasaday people|Tasaday]], [[Tboli people|Tboli]], Teduray and Ubo.<ref name="scjphil.org"/>

Lumad ''datus'' have protected their homeland forests from illegal loggers in previous decades;{{When|date=March 2023}} some joined the [[New People's Army]].<ref name="findarticles.com">{{cite news| url=http://findarticles.com/p/news-articles/manila-bulletin/mi_7968/is_2009_April_22/lumad-chieftain-abandons-rebel-movement/ai_n35458725/ | work=Manila Bulletin | title=Lumad chieftain abandons rebel movement in Agusan | date=April 22, 2009}}</ref>

''Datus'' continue to act as the community leaders in their respective tribes among a variety of [[Indigenous peoples of the Philippines|indigenous]] peoples in Mindanao today. Moros, Lumads and Visayans now share with new settlers a homeland in Mindanao.<ref>[http://muslim.mindanao.com/2010/02/chieftains/ Chieftains<!-- Bot generated title -->]</ref>

===''Datu'' in pre-colonial principalities in the Visayas===
[[File:Visayans 4.png|upright|thumb|[[Visayan people|Visayan]] ''kadatuan'' (royal) couple as depicted in the [[Boxer Codex]] of the 16th century.]]

In more affluent and powerful territorial [[Mandala (Southeast Asian political model)|jurisdictions]] and [[Kedatuan|principalities]] in the Visayas, such as Panay,{{Efn|Historians classify four types of unhispanized societies in the Philippines, some of which still survive in remote and isolated parts of the Country:

* Classless societies
* Warrior societies, characterized by a distinct warrior class, in which membership is won by personal achievement, entails privilege, duty, and prescribed norms of conduct, and is requisite for community leadership
* Petty plutocracies dominated socially and politically by a recognized class of rich men who attain membership through birthright, property, and by performing specified ceremonies. They are "petty" because their authority is localized, being extended by neither absentee landlordism nor territorial subjugation
* Principalities: Scott's book mostly mentions examples in Mindanao, however, this form of society was predominant on the plains of the Visayan Islands and Luzon, during the pre-conquest era. Cf. William Henry Scott, Cracks in the Parchment Curtain, Quezon City: 1998, p. 139.}}<ref name="William Henry Scott 1998, pp. 127-147">Cf. William Henry Scott, ''Cracks in the Parchment Curtain'', Quezon City: 1998, pp. 127–147.</ref><ref>During the early part of the Spanish colonization of the Philippines the Spanish Augustinian Friar, Gaspar de San Agustín, O.S.A., describes Iloilo and Panay as one of the most populated islands in the archipelago and the most fertile of all the islands of the Philippines. He also talks about Iloilo, particularly the ancient settlement of Halaur, as the site of a progressive trading post and a court of illustrious nobilities. The friar says: ''Es la isla de Panay muy parecida a la de Sicilia, así por su forma triangular come por su fertilidad y abundancia de bastimentos... Es la isla más poblada, después de Manila y Mindanao, y una de las mayores, por bojear más de cien leguas. En fertilidad y abundancia es en todas la primera... El otro corre al oeste con el nombre de Alaguer [Halaur], desembocando en el mar a dos leguas de distancia de Dumangas...Es el pueblo muy hermoso, ameno y muy lleno de palmares de cocos. Antiguamente era el emporio y corte de la más lucida [[nobility|nobleza]] de toda aquella isla...''Mamuel Merino, O.S.A., ed., ''Conquistas de las Islas Filipinas (1565–1615)'', Madrid: Consejo Superior de Investigaciones Cientificas, 1975, pp. 374–376.</ref> Cebu and Leyte<ref>The ''encomienda'' of 1604 shows that many coastal barangays in Panay, Leyte, Bohol, and Cebu were flourishing trading centers. Some of these barangays had large populations. In Panay, some barangays had 20,000 inhabitants; in Leyte (Baybay) 15,000 inhabitants; and in Cebu, 3,500 residents. There were smaller barangays with fewer people. But these were generally inland communities; or if they were coastal, they were not located in areas good for business pursuits. Cf. F. Landa Jocano, ''Filipino Prehistory: Rediscovering Precolonial Heritage'' (1998), pp. 157–158, 164</ref><ref>Leyte and Cebu, Pampanga, Pangasinan, Pasig, Laguna, and Cagayan River were flourishing trading centers. Some of these barangays had large populations. In Panay, some barangays had 20,000 inhabitants; in Leyte (Baybay), 15,000 inhabitants; in Cebu, 3,500 residents; in Vitis (Pampanga), 7,000 inhabitants; Pangasinan, 4,000 residents. There were smaller barangays with fewer people. But these were generally inland communities; or if they were coastal, they were not located in areas good for business pursuits. Cf. F. Landa Jocano, ''Filipino Prehistory: Rediscovering Precolonial Heritage'' (1998), pp. 157–158, 164</ref>(which were never conquered by Spain but were accomplished as vassals using pacts, peace treaties, and reciprocal alliances),<ref>Cf. William Henry Scott, ''Cracks in the Parchment Curtain'', Quezon City: 1998, p. 4. Also cf. Antonio Morga, Sucessos de las Islas Filipinas, 2nd ed., Paris: 1890, p. xxxiii.</ref> the ''datu'' class was at the top of a divinely sanctioned and stable social order in a ''sakop'' or ''kinadatuan'' (''kadatuan'' in ancient Malay; ''kedaton'' in Javanese; and ''[[kedatuan]]'' in many parts of modern Southeast Asia), which is elsewhere commonly referred to also as a barangay.<ref>The word "sakop" means "jurisdiction", and "Kinadatuan" refers to the realm of the Datu – his principality.</ref> This social order was divided into three classes. The ''kadatuan'' (members of the [[Visayan]] datu class) were compared by the [[Boxer Codex]] to the titled lords (''señores de titulo'') in Spain.<ref>William Henry Scott, ''Cracks in the Parchment Curtain'', Quezon City: 1998, pp. 102 and 112</ref> As ''agalon'' or ''amo'' (lords),<ref>In Panay, even at present, the landed descendants of the Principales are still referred to as ''Agalon'' or ''Amo'' by their tenants. However, the tenants are no longer called Oripon (in ''Karay-a'', i.e., the Ilonggo sub-dialect) or Olipun (in ''Sinâ'', i.e., Ilonggo spoken in the lowlands and cities). Instead, the tenants are now commonly referred to as ''Tinawo'' (subjects)</ref> the ''datus'' enjoyed an ascribed right to respect, obedience, and support from their ''oripun'' (commoner) or followers belonging to the third order. These ''datus'' had acquired rights to the same advantages from their legal ''[[Timawa]]'' or vassals (second-order), who bind themselves to the ''datu'' as his seafaring warriors. The ''Timawa'' did not pay tribute or perform agricultural labor. The Boxer Codex calls them [[knight]]s and ''[[Hidalgo (Spanish nobility)|hidalgos]]''. The Spanish conquistador, Miguel de Loarca, described them as ''"''free men, neither chiefs nor slaves''"''. In the late 1600s, the Spanish Jesuit priest [[Francisco Ignacio Alcina|Francisco Ignatio Alcina]] classified them as the third rank of nobility (nobleza).<ref name="William Henry Scott 1998, pp. 112- 118"/>

To maintain the purity of bloodline, ''datus'' marry only among their kind, often seeking high ranking brides in other Barangays, abducting them, or contracting brideprices in gold, slaves and jewelry. Meanwhile, datus kept their daughters secluded for protection and prestige.<ref>{{cite web |url=http://journals.upd.edu.ph/index.php/pssr/article/viewFile/1274/1630 |title=Archived copy |access-date=July 22, 2011 |url-status=dead |archive-url=https://web.archive.org/web/20110619223618/http://journals.upd.edu.ph/index.php/pssr/article/viewFile/1274/1630 |archive-date=June 19, 2011 }} Seclusion and Veiling of Women: A Historical and Cultural Approach</ref> These well-guarded and protected highborn women were called ''binokot'',<ref>Cf. Emma Helen Blair and James Alexander Robertson, ''The Philippine Islands (1493–1898)'', Cleveland: The A.H. Clark Company, 1903, Vol. XXIX, pp. 290–291.</ref> the ''datus'' of pure descent (four generations) were called ''"potli nga datu"'' or ''"lubus nga datu"'',<ref>William Henry Scott, ''Cracks in the Parchment Curtain'', Quezon City: 1998, p. 113.</ref> while a woman of noble lineage (especially the elderly) are addressed by [[Panay]] inhabitants as ''uray'' (meaning: pure as gold).<ref>Cf. Emma Helen Blair and James Alexander Robertson, ''The Philippine Islands (1493–1898)'', Cleveland: The A.H. Clark Company, 1903, Vol. XXIX, p. 292.</ref>

===''Datu'' in pre-colonial principalities in the Tagalog region===
[[File:Naturales 3.png|upright|thumb|right| [[Tagalog people|Tagalog]] royal couple in red, the distinctive color of their class.]]
The different type of culture prevalent in Luzon gave a less stable and more complex social structure to the pre-colonial Tagalog barangays of Manila, Pampanga and Laguna. The [[Tagalog people]] enjoyed a more extensive commerce than those in Visayas, having the influence of Bornean political contacts, and engaging in farming wet rice for a living. They were described by the Spanish Augustinian friar [[Martín de Rada|Martin de Rada]] as traders more than warriors.<ref>Cf. William Henry Scott, Cracks in the Parchment Curtain, Quezon City: 1998, pp. 124–125.</ref>

The more complex social structure of the Tagalog people was less stable during the Spaniards' arrival because it was still differentiating. In this society, the term ''datu'', ''lakan'', or ''apo'' refers to the chief, but the noble class (to which the ''datu'' belonged or could come from) was the ''[[maginoo]]'' class. One could be born as part of the ''maginoo'', but could also become a ''datu'' through personal achievement.<ref name="William Henry Scott 1998, p. 125">Cf. William Henry Scott, Cracks in the Parchment Curtain, Quezon City: 1998, p. 125.</ref>

===''Datu'' during the Spanish period===
The ''datu'' class (first estate) of the four echelons of Filipino society at the time of contact with the Europeans (as described by [[Juan de Plasencia]]), was referred to by the Spaniards as the ''[[principalía]]''. Loarca,<ref>Cf. Emma Helen Blair and James Alexander Robertson, ''The Philippine Islands (1493–1898)'', Cleveland: The A.H. Clark Company, 1903, Vol. V, p. 155.</ref> and the canon lawyer [[Antonio de Morga]], who classified the society into three estates (ruler, ruled, slave), also affirmed the usage of this term and also spoke about the preeminence of the ''principales''.<ref name=autogenerated2>Cf. William Henry Scott, Cracks in the Parchment Curtain, Quezon City: 1998, p. 99.</ref> All members of the ''datu'' class were ''principales'',<ref>''Tous les descendants de ces chefs étaient regardés comme nobles et exempts des corvées et autres services auxquels étaient assujettis les roturiers que l on appelait "timaguas". Les femmes étaient nobles comme les hommes.''J. Mallat, ''Les Philippines, histoire, geographie, moeurs, agriculture, industrie et commerce des Colonies espagnoles dans l'oceanie'', Paris: 1846, p. 53.</ref> whether they ruled or not.<ref>The Real Academia Espaňola defines ''Principal'' as a "person or thing that holds first place in value or importance, and is given precedence and preference before others". This Spanish term best describes the Datu class of the society in the Archipelago, which the Europeans came in contact with. Cf. William Henry Scott, Cracks in the Parchment Curtain, Quezon City: 1998, p. 99.</ref> San Buenaventura's<!-- Is this Alonso de San Buenaventura? --> 1613 Dictionary of the Tagalog Language defines three terms that clarify the concept of the ''principalía'':<ref name=autogenerated2 />

*''Poón'' or ''punò'' (chief, leader) – principal or head of a lineage.
*''Ginoó'' – a noble by lineage and parentage, family and descent.
*''Maginoo'' – principal in lineage or parentage.

The Spanish term ''seňor'' (lord) is equated with all these terms, which are distinguished from the ''nouveau riche'' imitators scornfully called ''maygintao'' (man with gold or ''hidalgo'' by gold, and not by lineage).<ref name="autogenerated1">Cf. William Henry Scott, Cracks in the Parchment Curtain, Quezon City: 1998, p. 100.</ref>

Upon the [[Christianity|Christianization]] of most parts of the Philippine archipelago, the ''datus'' retained their right to govern their territory under the [[Spanish Empire]].<ref name="note6">''L'institution des chefs de barangay a été empruntée aux Indiens chez qui on l a trouvée établie lors de la conquête des Philippines; ils formaient, à cette époque une espèce de noblesse héréditaire. L'hérédité leur a été conservée aujourd hui: quand une de ces places devient vacante, la nomination du successeur est faite par le surintendant des finances dans les pueblos qui environnent la capitale, et, dans les provinces éloignées, par l alcalde, sur la proposition du gobernadorcillo et la présentation des autres membres du barangay; il en est de même pour les nouvelles créations que nécessite de temps à autre l augmentation de la population. Le cabeza, sa femme et l aîné de ses enfants sont exempts du tributo; après trois ans de service bien fait, on leur accorde le titre de "don" et celui de "pasado"; et ils demeurent exempts de tout service personnel; ils peuvent être élus gobernadorcillos. Les votes sont pris au scrutin secret et la moindre infraction aux règlements entraîne la nullité de l'élection.'' (The institution of the Chefs de Barangay was borrowed from the Indians with whom it was found established during the conquest of the Philippines; At that time they formed a kind of hereditary nobility. Heredity has been preserved to them to-day; when one of these places becomes vacant, the appointment of the successor is made by the superintendent of finance in the pueblos which surround the capital, and in the distant provinces by the alcalde, The proposal of the gobernadorcillo and the presentation of the other members of the barangay; It is the same for the new creations that the population needs from time to time. The cabeza, his wife and the eldest of his children are exempt from tributo. After three years of good service, they are granted the title of "don" and that of "pasado"; and they remain free from any personal service; they can be elected gobernadorcillos. Votes are taken by secret ballot and the slightest violation of the regulations results in the nullity of the election.) MALLAT de BASSILAU, Jean (1846). Les Philippines: Histoire, géographie, moeurs. Agriculture, industrie et commerce des Colonies espagnoles dans l'Océanie (2 vols) (in French). Paris: Arthus Bertrand Éd. {{ISBN|978-1143901140}}. OCLC 23424678, p. 356.</ref> King [[Philip II of Spain]], signed a law on June 11, 1594,<ref>"It is not right that the Indian chiefs of Filipinas be in a worse condition after conversion; rather they should have such treatment that would gain their affection and keep them loyal, so that with the spiritual blessings that God has communicated to them by calling them to His true knowledge, the temporal blessings may be added and they may live contentedly and comfortably. Therefore, we order the governors of those islands to show them good treatment and entrust them, in our name, with the government of the Indians, of whom they were formerly lords. In all else the governors shall see that the chiefs are benefited justly, and the Indians shall pay them something as a recognition, as they did during the period of their paganism, provided it be without prejudice to the tributes that are to be paid us, or prejudicial to that which pertains to their encomenderos." Felipe II, ''Ley de Junio 11, 1594'' in ''Recapilación de leyes'', lib. vi, tit. VII, ley xvi. Also cf. [[Emma Helen Blair]] and James Alexander Robertson, ''The Philippine Islands (1493–1898)'', Cleveland: The A.H. Clark Company, 1903, Vol. XVI, pp. 155–156.The original text in Spanish (Recapilación de leyes) says: ''No es justo, que los Indios Principales de Filipinas sean de peor condición, después de haberse convertido, ántes de les debe hacer tratamiento, que los aficione, y mantenga en felicidad, para que con los bienes espirituales, que Dios les ha comunicado llamándolos a su verdadero conocimiento, se junten los temporales, y vivan con gusto y conveniencia. Por lo qua mandamos a los Gobernadores de aquellas Islas, que les hagan buen tratamiento, y encomienden en nuestro nombre el gobierno de los Indios, de que eran Señores, y en todo lo demás procuren, que justamente se aprovechen haciéndoles los Indios algún reconocimiento en la forma que corría el tiempo de su Gentilidad, con que esto sin perjuicio de los tributos, que á Nos han de pagar, ni de lo que á sus Encomenderos''. Juan de Ariztia, ed., ''Recapilación de leyes'', Madrid (1723), lib. vi, tit. VII, ley xvi.  This reference can be found at the library of the Estudio Teologico Agustiniano de Valladolid in Spain.</ref> which commanded the Spanish colonial officials in the archipelago that these native royalties and nobilities be given the same respect, and privileges that they had enjoyed before their conversion. Their domains became self-ruled [[Tributary state|tributary]] barangays of the Spanish Empire.
[[File:A family belonging to the Principalia.JPG|thumb|right|upright|Costume of a family belonging to the ''[[principalía]]'' during the 19th century. Picture taken from the exhibit in Villa Escudero Museum in San Pablo Laguna, Philippines.]]
The Filipino royals and nobles formed part of the ''principalía'' (noble class) of the Philippines. It was the class that constituted a birthright aristocracy with claims to respect, obedience, and support from those of subordinate status.<ref name=autogenerated1 />

With the recognition of the Spanish monarchs came the privilege of being addressed as ''[[Don (honorific)|Don]]'' or ''[[Don (honorific)|Doña]]''.<ref name="Cf 1898 p. 218">''Cf''. Emma Helen Blair and James Alexander Robertson, ''The Philippine Islands (1493–1898)'', Cleveland: The A.H. Clark Company, 1903, Vol. XL, p. 218.</ref> – a mark of esteem and distinction in Europe reserved for a person of noble or royal status during the colonial period. Other honors and high regard were also accorded to the Christianized datus by the [[Spanish Empire]]. For example, the ''[[gobernadorcillo]]s'' (elected leader of the ''[[Cabeza de barangay|cabezas de barangay]]'' or the Christianized datus) and Filipino officials of justice received the greatest consideration from the Spanish Crown officials. The colonial officials were under obligation to show them the honor corresponding to their respective duties. They were allowed to sit in the houses of the Spanish provincial governors, and in any other places. They were not left to remain standing. Spanish parish priests were forbidden from treating Filipino nobles with less consideration.<ref>Emma Helen Blair and James Alexander Robertson, The Philippine Islands (1493–1898), Cleveland: The A.H. Clark Company, 1903, Vol. XXVII, pp. 296–297.</ref>

The ''gobernadorcillos'' exercised the command of the towns, and were port captains in coastal towns.<ref>''Gobernadorcillo'' in ''Encyclopedia Universal Ilustrada Europeo-Américana'', Madrid: Espasa-Calpe, S.A.,1991, Vol. XLVII, p. 410</ref> Their office corresponded to the ''[[alcalde]]s''' and municipal judges' of the Iberian Peninsula, and performed the duties of both judges and notaries with defined powers.<ref name="James Alexander Robertson 1898 p. 329">Cf. Emma Helen Blair and James Alexander Robertson, The Philippine Islands (1493–1898), Cleveland: The A.H. Clark Company, 1903, Vol. XVII, p. 329.</ref> They also had the rights and powers to elect assistants and several lieutenants and ''[[alguacil]]es'', proportionate in number to the inhabitants of the town.<ref name="James Alexander Robertson 1898 p. 329"/>

By the end of the 16th century, any claim to Filipino [[Royal family|royalty]], [[nobility]], or ''[[Hidalgo (Spanish nobility)|hidalguía]]'' had disappeared into a homogenized, hispanized and Christianized nobility through the ''principalía''.<ref>William Henry Scott, ''Cracks in the Parchment Curtain'', Quezon City: 1998, pp. 117–118.</ref> This remnant of the pre-colonial royal and noble families continued to rule their traditional domain until the end of the Spanish regime. However, there were cases when succession in leadership was also done through the election of new leaders (i.e., ''cabezas de barangay''), especially in provinces near the central colonial government in Manila where the ancient ruling families lost their prestige and role. Perhaps proximity to the central power diminished their significance. However, in distant territories, where the central authority had less control and where order could be maintained without using coercive measures, hereditary succession was still enforced until Spain lost the archipelago to the Americans. These distant territories remained patriarchal societies, where people retained great respect for the ''principalía''.<ref name=Rivadeneyra/>

The ''principalía'' was larger and more influential than the pre-conquest [[Maginoo|Indigenous nobility]]. It helped create and perpetuate an [[oligarchy|oligarchic]] system in the Spanish colony for over three hundred years.<ref>''Cf''. footnote n.3.</ref><ref>''Cf''. Emma Helen Blair and James Alexander Robertson, ''The Philippine Islands (1493–1898)'', Cleveland: The A.H. Clark Company, 1903, Vol. XVII, p. 331; ''Ibid''., Vol. XL, p. 218.</ref> The Spanish colonial government's prohibition for foreigners to own land in the Philippines contributed to the evolution of this form of oligarchy. In some Philippine provinces, many Spaniards and foreign merchants married the rich and received Austronesian local nobilities. From these unions, a new cultural group was formed: the ''[[mestizo]]'' class.<ref>''Cf''. also [[Encomienda]]; [[Hacienda]].</ref> Their descendants emerged later to become an influential part of the government and the ''principalía''.<ref>''Cf''. ''The Impact of Spanish Rule in the Philippines'' in www.seasite.niu.edu.{{cite web|url=http://www.seasite.niu.edu/TAGALOG/Tagalog_Homepage99/impacts_of_spanish_rule_in_the_p.htm |title=The Impacts of Spanish Rule in the Philippines |access-date=October 1, 2007 |url-status=dead |archive-url=https://web.archive.org/web/20071001215334/http://www.seasite.niu.edu/tagalog/Tagalog_Homepage99/impacts_of_spanish_rule_in_the_p.htm |archive-date=October 1, 2007 }}</ref>

== Political functions ==
{{See also|Elective monarchy|Power (social and political)}}
Anthropologist Laura Lee Junker's comparative analysis of historical accounts from cultures throughout the archipelago, depicts ''datus'' functioning as primary political authorities, war leaders, legal adjudicators, the ''de facto'' owners of agricultural products and sea resources within a district, the primary supporters of attached craft specialists, the overseers of intra-district and external trade, and the pivotal centers of regional resource mobilization systems.<ref name="Junker1990">{{cite journal | title=The Organization of IntraRegional and LongDistance Trade in PreHispanic Philippine Complex Societies | author=Junker, Laura Lee | journal=Asian Perspectives | year=1990 | volume=29 | issue=2 | pages=167–209}}</ref> 

Anthropologists like [[F. Landa Jocano]]<ref name="Jocano2001"/> and Junker,<ref name="Junker1990"/> historians, and historiographers like [[William Henry Scott (historian)|William Henry Scott]]<ref name="Scott1994"/> distinguish between the nobility and aristocratic nature of the ''datus'' against the exercise of sovereign [[political authority]]. Although the ''datus'' and ''paramount'' ''datus'' of early Philippine polities were a "[[Jus soli|birthright]] aristocracy" and were widely recognized "aristocratic" or "noble", which were comparable to the nobles and royals of the Spanish colonizers, the nature of their relationship with the members of their barangay was less asymmetrical than [[Monarchy|monarchic political systems]] in other parts of the world.<ref name="Jocano2001"/><ref name="McCoy1993">McCoy, Alfred W. (1983) An Anarchy of Families: State and Family in the Philippines.</ref><ref name="Anderson1983">Anderson,Benedict. (1983) Imagined Communities: Reflections on the Origin and Spread of Nationalism.</ref><ref name="Junker1990"/> Their control over territory was a function of their leadership of the barangay and, in some local pre-colonial societies (mostly in Luzon), the concept of ruling was not a "divine right".<ref name="Junker1990"/> Furthermore, their position was dependent on the common consent of the members of the barangay's aristocratic [[Maginoo]]-class.<ref name="Jocano2001"/> Although the position of ''datu'' could be inherited, the ''maginoo'' could choose someone else to follow within their own class if that person proved to be a more capable war leader or political administrator.<ref name="Jocano2001"/> Even ''paramount'' ''datus'' such as ''lakans'' or ''rajahs'' exercised only a limited degree of influence over the less-senior datus they led, which did not include claims over the barangays and territories.<ref name="Jocano2001"/> Antonio de Morga, in his work ''Sucesos de las Islas Filipinas'', expounds on the degree to which early Philippine ''datus'' could exercise their authority:{{blockquote|There were no kings or lords throughout these islands who ruled over them as in the manner of our kingdoms and provinces; but in every island, and in each province of it, many chiefs were recognized by the natives themselves. Some were more powerful than others, and each one had his followers and subjects, by districts and families; and these obeyed and respected the chief. Some chiefs had friendship and communication with others, and at times wars and quarrels... When any of these chiefs was more courageous than others in war and upon other occasions, such a one enjoyed more followers and men; and the others were under his leadership, even if they were chiefs. These latter retained to themselves the lordship and particular government of their own following, which is called barangay among them. They had datos and other special leaders [mandadores] who attended to the interests of the barangay.<ref name="Morga1609"/>}}

== ''Paramount datus'' ==
{{main|Paramount rulers in early Philippine history}}
The term ''paramount datu'' or ''[[paramount ruler]]'' is a term applied by historians to describe the highest ranking political authorities in the largest lowland [[Polity|polities]] or inter-polity alliance groups in [[History of the Philippines (900–1521)|early Philippine history]],<ref name="PCDSPO2015">{{Cite web|url=http://malacanang.gov.ph/75832-pre-colonial-manila|title=Pre-colonial Manila|date=June 23, 2015|website=Malacañang Presidential Museum and Library|series=Malacañang Presidential Museum and Library Araw ng Maynila Briefers|publisher=Presidential Communications Development and Strategic Planning Office|archive-url=https://web.archive.org/web/20160309014757/http://malacanang.gov.ph/75832-pre-colonial-manila/|archive-date=March 9, 2016|url-status=dead|access-date=April 27, 2017}}</ref> such as those in [[Maynila]], [[Tondo (historical polity)|Tondo]], the [[Madja-as|Confederation of Madja-as]] in Panay, Pangasinan, Cebu, Bohol, Butuan, Cotabato, and Sulu.<ref name="Junker1998"/><ref name="Scott1994">{{cite book |last=Scott |first=William Henry |author-link = William Henry Scott (historian) |title= Barangay: Sixteenth Century Philippine Culture and Society |publisher= Ateneo de Manila University Press |year= 1994 |location= Quezon City |isbn=971-550-135-4 }}</ref>

Different cultures on the Philippine archipelago referred to the most senior ''datu'' using different titles:<ref name="Scott1994"/> In Muslim polities such as Sulu and Cotabato, the paramount ruler was called a [[Sultan#Southeast and East Asia|sultan]];<ref name="Scott1994"/>in Tagalog communities, the equivalent title was ''lakan'';<ref name="Scott1994"/> in communities which historically had strong political or trade connections with Indianized polities in Indonesia and Malaysia,<ref name="Scott1984">{{Cite book | title       = Prehispanic Source Materials for the Study of Philippine History | last1       = Scott | first1      = William Henry | publisher   = New Day Publishers | date        = 1984 | location    = Quezon City | isbn        = 978-9711002268 }}</ref> the paramount ruler was called a [[Raja#Usage outside India|rajah]];<ref name="Scott1984"/><ref name="Scott1994"/> among the [[Subanon people]] of the [[Zamboanga Peninsula (geographical region)|Zamboanga Peninsula]], the most senior ''thimuay'' is referred to as the ''[[Thimuay|thimuay labi]]'',<ref>{{Cite journal|last1=Imbing|first1=Thimuay Mangura Vicente L.|last2=Viernes-Enriquez|first2=Joy|date=1990|title=A Legend of the Subanen "Buklog"|journal=Asian Folklore Studies|volume=49|issue=1|pages=109–123|jstor=1177951|doi=10.2307/1177951}}</ref> or ''sulotan'' in more Islamized Subanon communities.<ref>{{Cite book|url=https://core.ac.uk/download/pdf/2787658.pdf|title=Mapping and Analysis of Indigenous Governance Practices in the Philippines and Proposal for Establishing an Indicative Framework for Indigenous People's Governance: Towards a Broader and Inclusive Process of Governance in the Philippines |last1=Buendia|first1=Rizal |last2=Mendoza|first2=Lorelei |last3=Guiam|first3=Rufa |last4=Sambeli|first4=Luisa |publisher=United Nations Development Programme |year=2006|location=Bangkok}}</ref> In some other portions of the Visayas and Mindanao, there was no separate name for the most senior ruler, so the paramount ruler was called a ''datu'',<ref name="Scott1984"/><ref name="Scott1994"/> although one datu was identifiable as the most senior.<ref name="Jocano2001">{{cite book  | last = Jocano  | first = F. Landa  | author-link = F. Landa Jocano  | title = Filipino Prehistory: Rediscovering Precolonial Heritage  | publisher = Punlad Research House, Inc.  | year = 2001  | location = Quezon City  | isbn = 971-622-006-5 }}</ref><ref name="Scott1992">{{cite book|last = Scott|first = William Henry|title = Looking for the Prehispanic Filipino and Other Essays in the Philippine History|publisher = New Day Publishers|year = 1992|location = Quezon City|isbn = 971-10-0524-7  |url=https://books.google.com/books?id=Ebp2GQAACAAJ}}</ref>

== Nobility ==
The noble or aristocratic nature of ''datus'' and their relatives is asserted in folk origin myths,<ref name="William Henry Scott 1998, pp. 112- 118">William Henry Scott, ''Cracks in the Parchment Curtain'', Quezon City: 1998, pp. 112- 118.</ref> was widely acknowledged by foreigners who visited the Philippine archipelago, and is upheld by modern scholarship.<ref name="Junker1990"/> [[Order of succession|Succession]] to the position of ''datu'' was often (although not always) hereditary,<ref name="Junker1990"/><ref name="Jocano2001"/> and ''datus'' received their mandate to lead from their membership in an [[Aristocracy|aristocratic class]].<ref name="Scott1994"/> Records of Chinese traders and Spanish colonizers<ref name="Scott1984"/> describe ''datus'' or ''paramount datus'' as [[Sovereignty|sovereign princes and principals]]. Travellers who came to the Philippine archipelago from kingdoms or empires such as Song and Ming dynasty China, or 16th-century Spain, even initially referred to ''datus'' or ''paramount datus'' as "kings", even though they later discovered that datus did not exercise [[Absolute monarchy|absolute sovereignty]] over the members of their barangays.<ref name="Junker1990"/><ref name="Jocano2001"/>

=== Indigenous conceptions of nobility and aristocracy ===
{{anchor | class | stratification | honorific | titles }}
{{see also | History of Spanish slavery in the Philippines }}
[[File:Kaamulan Festival - Bae.jpg|thumb|A [[Manobo people|Manobo]] ''bae'', a female tribal leader equivalent to a ''datu'', in the 2015 [[Kaamulan Festival]]]]

The Filipino worldview has had a conception of the self or individual being deeply and holistically connected to a larger community, expressed in the language of Filipino psychology as [[Filipino psychology#Core value or Kapwa (shared inner self)|''kapwa'']].<ref name="DeGuia2005">{{cite book  | last = de Guia  | first = Katrin  | author-link = Katrin de Guia  | title = Kapwa: The Self in the Other: Worldviews and Lifestyles of Filipino Culture-Bearers  | publisher = Anvil Publishing, Inc.  | date = 2005  | location = Pasig  | pages = 378  | isbn = 971271490X }}</ref> This Indigenous conception of self strongly defined the roles and obligations played by individuals within their society.<ref name="Mulder2013">{{Cite journal |last=Mulder |first=Niels |date=2013 |title=Filipino Identity: The Haunting Question |journal=Journal of Current Southeast Asian Affairs |volume=32 |issue=1 |pages=66–80 |doi=10.1177/186810341303200103 |issn=1868-1034 |quote=For most Southeast Asians, social life is rooted in the immediate experience of a hierarchically ordered social arrangement based on the essential inequality of individuals and their mutual obligations to each other. This tangible world blends into the surrounding (not morally obliging) space of nature and wider society that appears as the property of others – be they religious figures, politicians, officials, landlords and/or economic powerholders. Whereas this area may be seen as a "public in itself", it is not experienced as "of the public" or "for itself". It is the vast territory where "men of prowess" (Wolters 1999: 18–19) compete for power, the highly admired social good (King 2008: 177).  Accordingly, society is reduced to an aggregate of person-to-person bonds that are supposedly in good order if everybody lives up to his or her ethics of place.|doi-access=free }}</ref>

This differentiation of roles and obligations is more broadly characteristic of Malayo-Polynesian<ref name="Junker1990"/> and Austronesian<ref name="BenitezJohannot2011">{{cite book |title=Paths Of Origins: The Austronesian Heritage In The Collections Of The National Museum Of The Philippines, The Museum Nasional Of Indonesia, And The Netherlands Rijksmuseum Voor Volkenkunde |date=September 16, 2011  |publisher=Artpostasia Pte Ltd |isbn=9789719429203 |editor-last=Benitez-Johannot |editor-first=Purissima |location=Makati City, Philippines }}</ref> cultures where, as Mulder explains:<ref name="Mulder2013"/>{{blockquote| "''...Social life is rooted in the immediate experience of a hierarchically ordered social arrangement based on the essential inequality of individuals and their mutual obligations to each other.''"}}

This "essential inequality of individuals and their mutual obligations to each other" informed the reciprocal relationships (expressed in the Filipino value of ''[[utang na loob]]'') that defined the three-tiered social structure typical among early Philippine peoples.

In some cases, such as the more developed ''sakop'' or ''kinadatuan'' in the Visayas (e.g., Panay, Bohol and Cebu), origin myths and other folk narratives placed the ''datu'' and the aristocratic class at the top of a [[Divine right of kings|divinely sanctioned]] and stable social order.<ref>SCOTT, William Henry (1982). Cracks in the Parchment Curtain, and Other Essays in Philippine History. Quezon City: New Day Publishers. {{ISBN|978-9711000004}}. OCLC 925966, p. 4.</ref> These folk narratives portrayed the ancestors of ''datus'' and other nobles as being created by an almighty deity, just like other human beings, but the behavior of these creations determined the social position of their descendants.<ref name="SoulBook1991">{{cite book |title=The Soul Book: Introduction to Philippine Pagan Religion | last1 =  Demetrio | first1 = Francisco R. | last2 =  Cordero-Fernando | first2 = Gilda | last3 = Nakpil-Zialcita | first4 = Fernando| last4 =  Feleo | first3 = Roberto B.  |date= 1991 |publisher=  GCF Books, Quezon City |author-link2= Gilda Cordero-Fernando| asin=B007FR4S8G}}</ref>

This conception of social organization continues to shape Philippine society today despite the introduction of western, externally democratic structures.<ref name="Mulder2013" />

=== Membership in the aristocratic class ===
The "authority, power, and influence" of the ''datu'' came primarily from his recognized status within the noble class.<ref name="Jocano2001"/>

A ''datu's'' political legitimacy was not only determined by birth, but was also dependent on one's "personal charisma, prowess in war, and wealth".<ref name="Jocano2001"/>

=== Hereditary succession ===
The office of ''datu'' was normally passed on through heredity,<ref name="Junker1990"/> and even in cases where it was not passed on through direct descent, only a [[Peerage|fellow member]] of the aristocratic class could ascend to the position.<ref name="Junker1990"/> In large settlements where several ''datus'' and their barangays lived in close proximity, ''paramount datus'' were [[Elective monarchy|chosen by ''datus'']] from amongst themselves more democratically, but even this position as most senior among ''datus'' was often passed on through heredity.<ref name="Jocano2001"/>

In ''Sucesos de las Islas Filipinas'', Antonio de Morga noted this [[Order of succession|succession]] through heredity:

{{blockquote|These principalities and lordships were inherited in the male line and by succession of father and son and their descendants. If these were lacking, then their brothers and collateral relatives succeeded... When any of these chiefs was more courageous than others in war and upon other occasions, such a one enjoyed more followers and men; and the others were under his leadership, even if they were chiefs. These latter retained to themselves the lordship and particular government of their own following, which is called barangay among them. They had datos and other special leaders [mandadores] who attended to the interests of the barangay.<ref name="Morga1609">{{Cite book|title=Succesos de las Islas Filipinas|last=Morga|first=Antonio de|year=1609}}</ref>}}

===Material affluence===
Since the culture of the pre-colonial societies in the Visayas, northern Mindanao, and Luzon were largely influenced by Hindu and Buddhist cultures, the ''datus'' who ruled these principalities (such as [[Rajahnate of Butuan|Butuan Calinan]], Ranau Gandamatu, [[Sultanate of Maguindanao|Maguindanao Polangi]], [[Rajahnate of Cebu|Cebu]], Bohol, [[Madja-as|Panay]], Mindoro and [[Kingdom of Maynila|Manila]]) also shared many customs of royalties and nobles in Southeast Asian territories, especially in the way they used to dress and adorn themselves with gold and silk. The measure of the prince's possession of gold and slaves was proportionate to his greatness and nobility.<ref>Cf. ''Report of the Franciscan Fray Letona to Fray Diego Zapata, high Official of the Franciscan Order and of the Inquisition'' in Emma Helen Blair and James Alexander Robertson, ''The Philippine Islands (1493–1898)'', Cleveland: The A.H. Clark Company, 1903, Vol. XXIX, p. 281.</ref> The first Western travellers, who came to the archipelago, observed that there was hardly any "Indian" who did not possess chains and other articles of gold.<ref>Cf. Emma Helen Blair and James Alexander Robertson, ''The Philippine Islands (1493–1898)'', Cleveland: The A.H. Clark Company, 1905, Vol. XXXVI, p. 201.</ref>

=== Foreign recognition of nobility ===
The Spanish colonizers who came in the 1500s acknowledged the nobility of the aristocratic class within early Philippine societies.<ref name=note2/> De Morga, for example, referred to them as principalities.<ref name=Rivadeneyra>''Esta institucion (Cabecería de Barangay), mucho más antigua que la sujecion de las islas al Gobierno, ha merecido siempre las mayores atencion. En un principio eran las cabecerías hereditarias, y constituian la verdadera hidalguía del país; mas del dia, si bien en algunas provincias todavía se tramiten por sucesion hereditaria, las hay tambien eleccion, particularmente en las provincias más inmediatas á Manila, en donde han perdido su prestigio y son una verdadera carga. En las provincias distantes todavía se hacen respetar, y allí es precisamente en donde la autoridad tiene ménos que hacer, y el órden se conserva sin necesidad de medidas coercitivas; porque todavía existe en ellas el gobierno patriarcal, por el gran respeto que la plebe conserva aún á lo que llaman aquí '''principalía'''.'' (This institution (Cabecería de Barangay), much older than the subjection of the islands to the Government, has always deserved the greatest attention. In the beginning were the hereditary headings, and constituted the true hidalguía of the country; But in the provinces, although they are still processed by hereditary succession, there are also elections, particularly in the provinces closest to Manila, where they have lost their prestige and are a real burden. In the distant provinces they are still respected, and that is precisely where authority has less to do, and the order is preserved without the need for coercive measures; Because the patriarchal government still exists in them, because of the great respect which the plebs still hold to what they call here "principal") FERRANDO, Fr Juan & FONSECA OSA, Fr Joaquin (1870–1872). Historia de los PP. Dominicos en las Islas Filipinas y en las Misiones del Japon, China, Tung-kin y Formosa (Vol. 1 of 6 vols) (in Spanish). Madrid: Imprenta y esteriotipia de M Rivadeneyra. OCLC 9362749.</ref>

Once the Spanish colonial government had been established, the Spanish continued to recognize the descendants of pre-colonial ''datus'' as nobles, assigning them positions such as Cabeza de Barangay.<ref name=note6/> Spanish monarchs recognized their noble nature and origin.<ref>''En el Título VII, del Libro VI, de la Recopilación de las leyes de los reynos de Las Indias, dedicado a los caciques, podemos encontrar tres leyes muy interesantes en tanto en cuanto determinaron el papel que los caciques iban a desempeñar en el nuevo ordenamiento social indiano. Con ellas, la Corona reconocía oficialmente los derechos de origen prehispánico de estos principales. Concretamente, nos estamos refiriendo a las Leyes 1, 2, dedicadas al espacio americano . Y a la Ley 16, instituida por Felipe II el 11 de junio de 1594 -a similitud de las anteriores-, con la finalidad de que los indios principales de las islas Filipinas fuesen bien tratados y se les encargase alguna tarea de gobierno. Igualmente, esta disposición hacía extensible a los caciques filipinos toda la doctrina vigente en relación con los caciques indianos...Los principales pasaron así a formar parte del sistema político-administrativo indiano, sirviendo de nexo de unión entre las autoridades españolas y la población indígena. Para una mejor administración de la precitada población, se crearon los «pueblos de indios» -donde se redujo a la anteriormente dispersa población aborigen-'' (In Title VII, Book VI, of the Compilation of the laws of the kingdoms of the Indies, dedicated to the caciques, we can find three very interesting laws insofar as they determined the role that the caciques were going to play in the new order Social background. With them, the Crown officially recognized the rights of pre-Hispanic origin of these principals. Specifically, we are referring to Laws 1, 2, dedicated to American space. And to Law 16, instituted by Philip II on June 11, 1594 – the similarity of the previous ones – in order that the principal Indians of the Philippine Islands be treated well and be entrusted with some task of government. Likewise, this provision extended to the Filipino caciques all the doctrine in force in relation to the Indian chieftains ... The principal thus became part of the Indian political-administrative system, serving as a link between the Spanish authorities and the indigenous population . For a better administration of the aforementioned population, the "pueblos de indios" – where it was reduced to the previously dispersed Aboriginal population -) Luque Talaván, Miguel, ed. (2002). Análisis Histórico-Jurídico de la Nobleza Indiana de Origen Prehispánico (Conferencia en la Escuela "Marqués de Aviles" de Genealogía, Heráldica y Nobiliaria de la "Asociación de Diplomados en Genealogía, Heráldica y Nobiliaria") (pdf) (in Spanish), p. 22.</ref>

==Popular portrayal as "monarchs"==
=== Early misidentifications of pre-colonial polities in Luzon ===
When travelers came to the Philippines from cultures which were under a sovereign monarch, these travelers often initially referred to the rulers of Philippine polities as monarchs, implying recognition of their powers as [[Westphalian sovereignty|sovereigns]].<ref name="Scott1994"/>

Some early examples were the Song dynasty traders who came to the Philippines and referred to the ruler of Ma-i as a ''huang'', meaning ''king''<ref name="Scott1984"/> – an appellation later adopted by the Ming dynasty courts when dealing with the Philippine archipelago cultures of their own time, such as Botuan and Luzon.<ref name="Scott1984"/>

The Spanish expeditions of [[Ferdinand Magellan]] in the 1520s and [[Miguel López de Legazpi]] in the 1570s initially referred to ''paramount datus'' (lakans, rajahs, sultans, etc.) as kings, though the Spanish stopped using this term when those under the command of [[Martín de Goiti|Martin de Goiti]] first travelled to the polities in Bulacan and Pampanga in late 1571<ref name="B&R3Anonymous1572">{{Cite book|title=Relation of the Conquest of the Island of Luzon|work=The Philippine Islands, 1493–1898|publisher=Arthur H. Clark Company|year=1903|editor-last=Blair|editor-first=Emma Helen|editor-link=Emma Helen Blair|volume=3|location=Ohio, Cleveland|pages=145|editor-last2=Robertson|editor-first2=James Alexander|editor-link2=James Alexander Robertson}}</ref> and realized that the Kapampanan ''datus'' had the choice to not obey the wishes of the ''paramount datus'' of Tondo (Lakandula) and Maynila (Rajahs Matanda and Sulayman), leading Lakandula and Sulayman to explain that there was "no single king over these lands",<ref name="B&R3Anonymous1572" /><ref name="Scott1994"/> and that the influence of Tondo and Maynila over the Kapampangan polities did not include either territorial claim or absolute command.<ref name="Scott1994"/>

Junker and Scott note that this misconception was natural, because both the Chinese and the Spanish came from cultures which had autocratic and imperial political structures. It was a function of language, since their respective [[sinocentrism|sinocentric]] and [[eurocentrism|hispanocentric]] vocabularies were organized around worldviews that asserted the divine right of monarchs. As a result, they tended to project their beliefs into the peoples they encountered during trade and conquest.<ref name="Junker1990"/><ref name="Scott1994"/><ref name="Junker1999">{{cite book|last=Junker|first=Laura Lee|title=Raiding, Trading, and Feasting: The Political Economy of Philippine Chiefdoms|url=https://books.google.com/books?id=yO2yG0nxTtsC|year=1999|publisher=University of Hawaii Press|isbn=978-0-8248-2035-0|page=[https://books.google.com/books?id=yO2yG0nxTtsC&pg=PA77 77]}}</ref>

The concept of a [[Absolute monarchy|sovereign monarchy]] was not unknown among the various early polities of the Philippine archipelago, since many of these settlements had rich maritime cultures and traditions and traveled widely as sailors and traders. The Tagalogs, for example had the word "hari" to describe a monarch. As noted by ''Fray'' San Buenaventura (1613, as cited by Junker, 1990 and Scott, 1994), however, the Tagalogs only applied ''hari'' (king) to foreign monarchs, such as those of the Javanese Madjapahit kingdoms, rather than to their own leaders. "Datu", "rajah", "lakan", etc., were distinct unique words to describe the powers and privilege of indigenous or local rulers and paramount rulers.<ref name="Scott1994"/>

=== Reappropriation of "royalty" in popular literature ===
Although early Philippine datus, lakans, rajahs, sultans, etc., were [[Non-sovereign monarchy|not sovereign]] in the political or military sense, they later came to be referred to as such due to the introduction of European literature during the Spanish colonial period.<ref name="Rafael2005">Rafael, Vicente L. (2005) The Promise of the Foreign: Nationalism and the Technics of Translation in the Spanish Philippines.</ref>

Because of the cultural and political discontinuities that came with colonization, playwrights of Spanish-era Philippine literature such as ''[[Comedia (Spanish play)|comedias]]'' and ''[[zarzuelas]]'' did not have precise terminologies to describe former Philippine rulership structures, and began appropriating European concepts, such as king or queen to describe them.<ref name="Rafael2005"/> Because most Filipinos, even during precolonial times, related with [[Power (social and political)|political power]] structures as outsiders,<ref name="Mulder2013"/> this new interpretation of royalty was accepted in the broadest sense, and the distinction between monarchy as a [[political structure]] versus membership in a hereditary noble line or [[dynasty]] was lost.<ref name="Rafael2005"/>

The much-broader popular conception of monarchy built on Filipino experiences of "great men" being socially separate from ordinary people<ref name="Mulder2013"/> rather than the [[Royal and noble ranks|hierarchical]] technicalities of monarchies in the political sense, persists today. Common Filipino experience does not usually draw distinctions between aristocracy and nobility vis a vis sovereignty and monarchy. ''Datus'', ''lakans'', ''rajahs'', and sultans are referred to as kings or monarchs in this non-technical sense, particularly in 20th-century Philippine textbooks.<ref name="Junker1990"/>

The technical distinction between these concepts have been highlighted again by ethnohistorians, historiographers, and anthropologists belonging to the critical scholarship tradition.<ref name="Junker1990"/> 

== Honorary ''datus'' ==
The title of "honorary ''datu''" has been conferred to foreigners and non-tribe members by the heads of local tribes and principalities. During the colonial period, some of these titles carried legal privileges. For example, on January 22, 1878, Sultan Jamalul A'Lam of Sulu appointed the [[Baron de Overbeck]] (an Austrian who was then the [[Austro-Hungarian Empire]]'s consul-general in Hong Kong) as Datu Bendahara and as ''rajah'' of Sandakan, with the fullest power of life and death over all the inhabitants.<ref>''Commission from Sultan of Sulu appointing Baron de Overbeck (an Austrian who was then the Austro-Hungarian Empire's Consul-General in Hong Kong)  Dato Bendahara and Rajah of Sandakan. Dated January 22, 1878'', The National Archives (United Kingdom).</ref> On the other hand, in the Philippines, the Spaniards did not grant honorary titles; instead, they created nobiliary titles over conquered territories in the archipelago to reward high Spanish colonial officials. These nobiliary titles are still used in Spain by the descendants of the original holders, such as the Count of Jolo.<ref>[https://web.archive.org/web/20090521191303/http://www.blasoneshispanos.com/Genealogia/ElencoDeNobleza/TitulosNobiliarosJ.htm Conde de Jolo, List of Spanish Nobility.]</ref><ref>[https://web.archive.org/web/20090501184822/http://www.blasoneshispanos.com/Genealogia/ElencoDeNobleza/TitulosNobiliarosM.htm Visconde de Mindanao, List of Spanish Nobility.]</ref><ref>[https://web.archive.org/web/20090416024907/http://www.blasoneshispanos.com/Genealogia/ElencoDeNobleza/TitulosNobiliarosC.htm Marques de Camarines, List of Spanish Nobility.]</ref>

The various tribes and claimants to the royal titles of Indigenous peoples in the Philippines have their own particular customs in conferring local honorary titles, which correspond to the specific and traditional social structures of some Indigenous peoples in the country.<ref>{{Cite web |url=http://www.royalsultanateofsulu.org/ |title=Welcome to the official website of the Royal House of Sulu<!-- Bot generated title --> |access-date=August 3, 2011 |archive-date=June 26, 2011 |archive-url=https://web.archive.org/web/20110626123802/http://www.royalsultanateofsulu.org/ |url-status=dead }}</ref>

In unhispanized, unchristianized and unislamized parts of the Philippines, there exist other structures of society, which do not have hierarchical classes.<ref name="William Henry Scott 1998, pp. 127-147"/><ref>Historians classify four types of unhispanized societies in the Philippines, some of which still survive in remote and isolated parts of the Country: 1.) Classless societies; 2.) Warrior societies, characterized by a distinct warrior class, in which membership is won by personal achievement, entails privilege, duty and prescribed norms of conduct, and is requisite for community leadership; 3.) Petty Plutocracies, which are dominated socially and politically by a recognized class of rich men who attain membership through birthright, property and the performance of specified ceremonies. They are "petty" because their authority is localized, being extended by neither absentee landlordism nor territorial subjugation; and 4.) Principalities. Although in his book, Scot mentioned mostly examples found in Mindanao, however, this form of society was predominant on the plains of Visayan Islands, as well as in Luzon, during the pre-conquest era. Cf. William Henry Scott, ''Cracks in the Parchment Curtain'', Quezon City: 1998, p. 139.</ref>

==Present-day ''datus''==
[[File:Kaamulan Festival - Datu.jpg|thumb|A [[Lumad]] ''datu'' performing in the 2018 [[Kaamulan Festival]] of [[Bukidnon]]]]
The present-day claimants of the precolonial royal or noble title and rank of ''datu'' are of two types: the descendants of Islamic precolonial polity rulers in Mindanao, and the descendants of the Christianized ''datus''. This second group are those that live in the predominantly Catholic mainstream Filipino society. They are:

* The descendants of datus and sultans of historical and influential precolonial polities that were not totally subjected to Spanish rule, e.g., the Sultanate of Jolo, Sultanate of Maguindnao, who still claim at least the titles of their ancestors.
* The descendants of the ''principalía'' or the Christianized precolonial datus and rajahs, whose status and prerogatives as nobles and former sovereigns were recognized and confirmed by the Spanish Empire. (e.g., descendants of the Christianized last datus of the Cuyonon tribes of Palawan and the precolonial Datus of Panay, Samar, Leyte, Mindoro, Pampanga, Bulacan, Laguna, Bicol Region, etc.; descendants of the Christianized rajahs of Cebu, Butuan and Manila; descendants of Christianized chiefs of precolonial tribes of the Cordilleras and northern Luzon.)<ref>FERRANDO, Fr Juan & FONSECA OSA, Fr Joaquin (1870–1872). ''Historia de los PP. Dominicos en las Islas Filipinas y en las Misiones del Japon, China, Tung-kin y Formosa'' (Vol. 1 of 6 vols) (in Spanish). Madrid: Imprenta y esteriotipia de M Rivadeneyra. OCLC 9362749, p. 146.</ref>

===Heirs to the precolonial rank of ''datu'' in the Catholic parts of the Philippines===
In the mainstream Philippine society that is predominantly Catholic, the descendants of the principalities are the rightful claimants of the ancient sovereign royal and noble ranks of the pre-conquest kingdoms, principalities, and barangays of their ancestors (such as the realm of the Christianized last ''datu'' of the Cuyonon tribes). These descendants of the ancient ruling class are now among the landed aristocracy, intellectual elite, merchants, and politicians in the contemporary Filipino society, and have ancestors that held the titles of Don or Doña, which were used by Spanish royalties and nobilities during the Spanish colonial period, and is still in use.<ref name="Cf 1898 p. 218"/><ref>Cf. ''Barangay'' in ''Enciclopedia Universal Ilustrada Europea-Americana'', Madrid: Espasa-Calpe, S. A., 1991, Vol. VII, p.624. The article says: ''Los nobles de un barangay eran los más ricos ó los más fuertes, formándose por este sistema los '''dattos''' ó '''[[lord|maguinoos]]''', ''' [[prince|principe]]s''' á quienes heredaban los hijos mayores, las hijas á falta de éstos, ó los parientes más próximos si no tenían descendencia directa; pero siempre teniendo en cuenta las condiciones de fuerza ó de dinero...Los vassalos plebeyos tenían que remar en los barcos del ''' [[lord|maguinoo]]''', cultivar sus campos y pelear en la guerra. Los siervos, que formaban el término medio entre los esclavos y los hombres libres, podían tener propriedad individual, mujer, campos, casa y esclavos; pero los tagalos debían pagar una cantidad en polvo de oro equivalente á una parte de sus cosechas, los de los barangayes bisayas estaban obligados á trabajar en las tieras del señor cinco días al mes, pagarle un tributo anual en arroz y hacerle un presente en las fiestas. Durante la dominación española, el '''[[cacique]]''', jefe de un barangay, ejercía funciones judiciales y administrativas. A los tres años tenía el tratamiento de '''[[Don (honorific)|don]]''' y se reconocía capacidad para ser '''[[gobernadorcillo]]''', con facultades para nombrarse un auxiliar llamado '''primogenito''', siendo hereditario el cargo de jefe. ''It should also be noted that the more popular and official term used to refer to the leaders of the district or to the '''[[cacique]]''' during the Spanish period was '''Cabeza de Barangay'''.</ref>

===Philippine Constitution and the Law on Indigenous Minorities on the contemporary usage of the title ''datu''===
[[File:Krieger 1926 Philippine ethnic weapons Plate 21.png|thumb|right|A 1926 photograph of [[Bagobo]] (Manobo) warriors in full armor. The Bagobo are one of several [[Lumad]] tribes in Mindanao.]]
Article VI, Section 31 of the [[1987 Constitution]] explicitly forbids the creation, granting, and use of new royal or noble titles. Titles of honorary ''datu'' conferred by various ethnic groups to certain foreigners and non-tribe members by local chieftains are only forms of local award or appreciation for some goods or services done to a local tribe or to the person of the chieftain, and are not legally binding. Any contrary claim is otherwise unconstitutional under Philippine law.<ref name="ReferenceA">[http://www.concourt.am/armenian/legal_resources/world_constitutions/constit/philipin/philip-e.htm Philippine Constitution, Article VI, Section 31.]</ref>

Through the [[Indigenous Peoples' Rights Act of 1997]], the republic also protects the peculiar situation of tribal minorities and their traditional Indigenous social structures. It allows members of Indigenous minority tribes to be conferred with traditional leadership titles, including the title ''datu'', in a manner specified under the law's implementing rules and guidelines (Administrative Order No. 1, Series of 1998, of the National Commission on Indigenous Peoples specifically under Rule IV, Part I, Section 2, a-c), which reads:<ref>{{Cite web |title=Administrative Order No. 1 of National Commission on Indigenous Peoples, Series of 1998: Rules and Regulations Implementing Republic Act No. 8371, otherwise known as the Indigenous Peoples' Rights Act of 1997, Philippines, WIPO Lex |url=https://www.wipo.int/wipolex/en/legislation/details/9710 |access-date=2024-06-19 |website=www.wipo.int}}</ref>

:a) Right to Confer Leadership Titles. The ICCs/IPs concerned, in accordance with their customary laws and practices, Indigenous peoples shall have the sole right to vest titles of leadership such as, but not limited to, Bae, Datu, Baylan, Timuay, Likid and such other titles to their members.

:b) Recognition of Leadership Titles. To forestall undue conferment of leadership titles and misrepresentations, the ICCs/IPs concerned, may, at their option, submit a list of their recognized traditional socio-political leaders with their corresponding titles to the NCIP. The NCIP through its field offices, shall conduct a field validation of said list and shall maintain a national directory thereof.

:c) Issuance of Certificates of Tribal Membership. Only the recognized registered leaders are authorized to issue certificates of tribal membership to their members. Such certificates shall be confirmed by the NCIP based on its census and records and shall have effect only for the purpose for which it was issued.

From the above-mentioned ordinance of the National Commission on Indigenous Peoples, the current usage of the title ''datu'' for newly created offices of leadership of tribal minorities does not accord nobility, which is forbidden by the Constitution of the republican state.<ref name="ReferenceA"/>

===Precolonial polities and ''fons honorum''===
Heads of dynasties belong to one of the three kinds of sovereignty. The other two are [[heads of states]] and traditional heads of the Church (both Roman Catholic and Orthodox). The authority that emanates from this last type is transmitted through an authentic [[apostolic succession]],<ref name="Paulo Bonavides p. 126">Cf. also Paulo Bonavides, ''Political Sciences (Ciência Política)'', p. 126.</ref> i.e., direct lineage of ordination and [[List of popes|succession]] of office from the Apostles (from St. Peter, in the case of the supreme pontiff of the Roman Catholic Church – the [[pope]]).<ref>''Annuario Pontificio 2012'' (Libreria Editrice Vaticana 2012 {{ISBN|978-88-209-8722-0}}), p. 12.</ref><ref>Cf. Vatican Council II, Dogmatic Constitution on the Church ''Lumen gentium'', n. 8.</ref>

==See also==
{{div col|colwidth=25em}}
* [[Hinduism in the Philippines]]
* [[History of the Philippines (before 1521)]]
* [[Rajahnate of Maynila]]
* [[Namayan]]
* [[Datuk]], Malay honorary title
* [[Tondo (historical polity)]]
* [[Malay styles and titles]]
* [[Rajahnate of Butuan]]
* [[Rajahnate of Cebu]]
* [[Recorded list of Datus in the Philippines]]
* [[Sultanate of Maguindanao]]
* [[Sultanate of Sulu]]
* [[Taytay, Palawan]]
* [[Non-sovereign monarchy]]
* [[Federal monarchy]]
* [[Philippine shamans]]
* [[Maharlika]]
* [[Bagani]]
{{col div end}}

== Notes ==
{{Notelist}}

==References==
{{Reflist}}

== External links ==
*[https://web.archive.org/web/20071001215334/http://www.seasite.niu.edu/tagalog/Tagalog_Homepage99/impacts_of_spanish_rule_in_the_p.htm Impact of Spanish Colonialization in the Philippines]
*[http://www.britannica.com/EBchecked/topic/152289/datu Encyclopædia Britannica – Datu (Filipino chieftain)]
*[http://www.royalsultanateofsulu.org The official website of the Royal Sultanate of Sulu] {{Webarchive|url=https://web.archive.org/web/20110626123802/http://www.royalsultanateofsulu.org/ |date=June 26, 2011 }}

{{Head offices of state and government of the Philippines}}
{{Asia in topic|Hinduism in}}
{{India-related topics in Philippines}}

[[Category:Titles of national or ethnic leadership]]
[[Category:Noble titles]]
[[Category:Royal titles]]
[[Category:Feudalism in Asia]]
[[Category:History of the Philippines (900–1565)]]
[[Category:Filipino royalty]]
[[Category:Filipino nobility]]
[[Category:Social class in the Philippines]]