14 THE SUBANU. 
Christie says (1909) of the Kalibugans: 
As a matter of fact, many of the people included under this name are of 
pure Subanu blood (converts to Mohammedanism). Personal observation 
of many of them has convinced me that in most of them the Subanun strain is 
much stronger than the Samal, the Hlanun, or the Magindanan. Indeed the 
majority of Kalibugan settlements are of Subanun speech, though close inter- 
course with Moro groups has led to the adoption of some foreign words; the 
economic life is Subanun, the Kalibugan making a living by agriculture of the 
Kaingin or forest-clearing type. Many Kalibugans in fact are merely Suban- 
uns converted to Mohammedanism and mark the line of contact of Subanun 
culture with Islam, just as the “new Christians” mark that with Christianity. 
Kalibugan settlements are started usually by the marriage of some 
Samal, Ilanun, or Magindanao fisherman or trader with one or more 
Subanu girls. ‘This necessitates conversion on their part, and the 
family or families, if there are several Moros, serve as the nucleus of a 
Mohammedan community. Mohammedanism presents itself to the 
Subanu with the prestige of a superior civilization, and first therelatives 
of the Subanu wives of Moros and then other neighboring Subanu are 
attracted to the Mohammedan religion and culture. For a long time 
the customs and beliefs of such a community are mixed (the writer has 
seen Pagan religious ceremonies performed in Kalibugan villages), but 
the drift is constantly toward complete assimilation by the Moro cul- 
ture. In the Kalibugan settlements of to-day we see going on before 
our eyes the process which constituted the various Moro tribes of Min- 
danao. An account of the origin and growth of the Kalibugan villages 
of the peninsula (Subanu country) might correctly be entitled, ‘‘How 
a Moro tribe is made.”’ 
I have often asked the natives, both Christian and non-Christian, 
to explain the difference between a Kalibugan anda Subanu. A native 
of the latter tribe has generally avoided a reply, conveying an impres- 
sion to me that he strongly disapproved of the apostasy of his fellow 
tribesman. When an explanation came it was usually attended with a 
contemptuous expression of countenance or of words. I have observed 
instances of this contempt exhibited by Moros, in place of satisfaction 
and pleasure that a convert had been gained to Islam. Even among 
these savage people a backslider loses caste and seldom regains his 
former status among the members of his new organization and faith. 
From a respected Subanu the backslider does not become an equally 
respected Moroor Mohammedan. He issuspected by the Moros as not 
being sincere, and is an outcast from his maternal tribe, the Subanu. 
Therefore these people, these apostates, have gathered together 
in separate villages where they have gradually acquired the distinctive 
name of Kalibugans. ‘The name is sometimes used as a term of 
reproach when referring to bad conduct or the commission of a crim- 
inal act. Kalibugans generally lead a wretched existence and their 
settlements are usually the abode of poverty, distress, and illness. 
