Sama-Bajau


The Sama-Bajau refers to several Austronesian ethnic groups of Maritime Southeast Asia with their origins from the southern Philippines. The name collectively refers to related people who usually call themselves the Sama or Samah ; or are known by the exonym Bajau. They usually live a seaborne lifestyle, and use small wooden sailing vessels such as the perahu, djenging, lepa, and vinta. Some Sama-Bajau groups native to Sabah are also known for their traditional horse culture.
The Sama-Bajau are the dominant ethnic group of the islands of Tawi-Tawi in the Philippines. They are also found in other islands of the Sulu Archipelago, coastal areas of Mindanao, northern and eastern Borneo, Sulawesi, and throughout eastern Indonesian islands. In the Philippines, they are grouped together with the religiously-similar Moro people. Within the last fifty years, many of the Filipino Sama-Bajau have migrated to neighbouring Malaysia and the northern islands of the Philippines, due to the conflict in Mindanao. As of 2010, they were the second-largest ethnic group in the Malaysian state of Sabah.
Sama-Bajau have sometimes been called the "Sea Gypsies" or "Sea Nomads", terms that have also been used for non-related ethnic groups with similar traditional lifestyles, such as the Moken of the Burmese-Thai Mergui Archipelago and the Orang laut of southeastern Sumatra and the Riau Islands of Indonesia. The modern outward spread of the Sama-Bajau from older inhabited areas seems to have been associated with the development of sea trade in sea cucumber.

Ethnonym

Like the term Kadazan-Dusun, Sama-Bajau is a collective term, referring to several closely related indigenous people who consider themselves a single distinct bangsa. It is generally accepted that these groups of people can be termed Sama or Bajau, though they never call themselves Bajau in the Philippines. Instead, they call themselves with the names of their tribes, usually the place they live or place of origin. For example, the sea-going Sama-Bajau prefer to call themselves the Sama Dilaut or Sama Mandilaut in the Philippines; in Malaysia, they identify as Bajau Laut.
, Malaysia
Historically in the Philippines, the term Sama referred to the more land-oriented and settled Sama–Bajau groups, while Bajau referred only to more sea-oriented, boat-dwelling, nomadic groups. Even these distinctions are fading as the majority of Sama-Bajau have long since abandoned boat living, most for Sama-style piling houses in the coastal shallows.
Sama is believed to have originated from the Austronesian root word sama meaning "together", "same", or "kin". The exact origin of the exonym Bajau is unclear. Some authors have proposed that it is derived from a corruption of the Malay word berjauh. Other possible origins include the Brunei Malay word bajaul, which means "to fish". The term Bajau has pejorative connotations in the Philippines, indicating poverty in comparison to the term Sama, especially since it is used most commonly to refer to poverty-stricken Sama-Bajau who make a living through begging.
British administrators in Sabah classified the Sama-Bajau as "Bajau" and labelled them as such in their birth certificates. Thus the Sama-Bajau in Malaysia may sometimes self-identify as "Bajau" or even "Malay", for political reasons. This is due to the government recognition of the Sama-Bajau as legally Bumiputera under the name "Bajau". This ensures easy access to the special privileges granted to ethnic Malays. This is especially true for recent Moro Filipino migrants. The indigenous Sama-Bajau in Malaysia have also started labelling themselves as their ancestors called themselves, such as Simunul.

History and origin

For most of their history, the Sama-Bajau have been a nomadic, seafaring people, living off the sea by trading and subsistence fishing. The boat-dwelling Sama-Bajau see themselves as non-aggressive people. They kept close to the shore by erecting houses on stilts, and travelled using lepa, handmade boats which many lived in.

Oral traditions

Most of the various oral traditions and tarsila among the Sama-Bajau have a common theme which claims that they were originally a land-dwelling people who were the subjects of a king who had a daughter. After she is lost by either being swept away to the sea or being taken captive by a neighbouring kingdom, they were then supposedly ordered to find her. After failing to do so they decided to remain nomadic for fear of facing the wrath of the king.
One such version widely told among the Sama-Bajau of Borneo claims that they descended from Johorean royal guards who were escorting a princess named Dayang Ayesha for marriage to a ruler in Sulu. However, the Sultan of Brunei also fell in love with the princess. On the way to Sulu, they were attacked by Bruneians in the high seas. The princess was taken captive and married to the Sultan of Brunei instead. The escorts, having lost the princess, elected to settle in Borneo and Sulu rather than return to Johor. This legend is popular among Sabah Sama-Bajau as it legitimizes their claim to "Malay-ness" and strengthens their ties to Islam, which puts them in a favorable position in the Bumiputera laws of Malaysia.
Among the Indonesian Sama-Bajau, on the other hand, their oral histories place more importance on the relationship of the Sama-Bajau with the Sultanate of Gowa rather than Johor. The various versions of their origin myth tell about a royal princess who was washed away by a flood. She was found and eventually married a king or a prince of Gowa. Their offspring then allegedly became the ancestors of the Indonesian Sama-Bajau.
However, there are other versions which are also more mythological and do not mention a princess. Among the Philippine Sama-Bajau, for example, there is a myth that claims that the Sama-Bajau were accidentally towed into what is now Zamboanga by a giant stingray. Incidentally, the native pre-Hispanic name of Zamboanga City is "Samboangan", which was derived from the Sinama word for a mooring pole, sambuang or samboang.

Modern research on origins

The origin myths claiming descent from Johor or Gowa have been largely rejected by modern scholars, mostly because these kingdoms were established too recently to explain the ethnic divergence. Though whether the Sama-Bajau are indigenous to their current territories or settled from elsewhere is still contentious. Linguistically, they are distinct from neighbouring populations, especially from the Tausūg who are more closely related to the northern Philippine ethnic groups like the Visayans.
In 1965, the anthropologist David E. Sopher claimed that the Sama-Bajau, along with the Orang laut, descended from ancient "Veddoid" hunter-gatherers from the Riau Archipelago who intermarried with Austronesians. They retained their hunter-gatherer lifestyle, though they became more maritime-oriented as Southeast Asia became more populated by later Austronesian settlers like the Malays.
In 1968, the anthropologist Harry Arlo Nimmo, on the other hand, believed that the Sama-Bajau are indigenous to the Sulu Archipelago, Sulawesi, and/or Borneo, and do not share a common origin with the Orang laut. Nimmo proposed that the boat-dwelling lifestyle developed among the ancestors of the Sama-Bajau independently from the Orang laut.
A more recent study in 1985 by the anthropologist Alfred Kemp Pallasen compares the oral traditions with historical facts and linguistic evidence. He puts the date of the ethnogenesis of Sama-Bajau as 800 AD and also rejects a historical connection between the Sama-Bajau and the Orang laut. He hypothesises that the Sama-Bajau originated from a proto-Sama-Bajau people inhabiting the Zamboanga Peninsula who practised both fishing and slash-and-burn agriculture. They were the original inhabitants of Zamboanga and the Sulu archipelago, and were well-established in the region long before the first arrival of the Tausūg people at around the 13th century from their homelands along the northern coast of eastern Mindanao. Along with the Tausūg, they were heavily influenced by the Malay kingdoms both culturally and linguistically, becoming Indianised by the 15th century and Islamised by the 16th century. They also engaged in extensive trade with China for "luxury" sea products like trepang, pearls and shark fin.
From Zamboanga, some members of this people adopted an exclusively seaborne culture and spread outwards in the 10th century towards Basilan, Sulu, Borneo, and Sulawesi. They arrived in Borneo in the 11th century. This hypothesis is currently the most widely accepted among specialists studying the Austronesian peoples. This would also explain why even boat-dwelling Sama-Bajau still practice agricultural rituals, despite being exclusively fishermen. Linguistic evidence further points to Borneo as the ultimate origin of the proto-Sama-Bajau people.
A genetic study of three groups—the Derawan of Northeast Borneo, the Kotabaru of Southeast Borneo and the Kendari of Southeast Sulawesi—suggested that their origin was in southern Sulawesi. Their ethnogenesis is estimated to have dated back to around the 4th century CE by an admixture event between the Bugis people and a Papuan group. The authors suggest that the Sama moved to eastern Borneo at around the 11th century CE, and then towards northern Borneo and the southern Philippines at around the 13th to 14th centuries CE. They hypothesize that they were driven to migrate during the increase of influence and trading activities of the Srivijaya Empire. Genetically, the Sama-Bajau are highly diverse, indicating heavy admixture with the locals or even language and cultural adoption by coastal groups in the areas they settled. However, the study is restricted to the Indonesian Bajo subgroup, and the authors recommend additional studies from Sama-Bajau groups in neighboring regions.

Historical records

The epic poem Darangen of the Maranao people record that among the ancestors of the hero Bantugan is a Maranao prince who married a Sama-Bajau princess. Estimated to have happened in 840 AD, it is the oldest account of the Sama-Bajau. It further corroborates the fact that they predate the arrival of the Tausūg settlers and are indigenous to the Sulu archipelago and parts of Mindanao.
in Afdeeling Ternate, Groote Oost, Dutch East Indies
Sama-Bajau were first recorded by European explorers in 1521 by Antonio Pigafetta of the Magellan-Elcano expedition in what is now the Zamboanga Peninsula. Pigafetta writes that the "people of that island make their dwellings in boats and do not live otherwise". They have also been present in the written records of other Europeans henceforth; including in Sulawesi by the Dutch colonies in 1675, in Sulawesi and eastern Borneo by Thomas Forrest in the 1770s, and in the west coast of Borneo by Spenser St. John in the 1850s and 1860s.
Sama-Bajau were often widely mentioned in connection to sea raids, piracy and the slave trade in Southeast Asia during the European colonial period, indicating that at least some Sama-Bajau groups from northern Sulu were involved, along with non-Sama-Bajau groups like the Iranun. The scope of their pirate activities was extensive, commonly sailing from Sulu to as far as Moluccas and back again. Aside from early European colonial records, they may have also been the pirates described by Chinese and Arab sources in the Straits of Singapore in the 12th and 13th centuries. Sama-Bajau usually served as low-ranking crewmembers of warboats, directly under the command of Iranun squadron leaders, who in turn answered to the Tausūg datu of the Sultanate of Sulu.
The Bajoe harbour in Sulawesi was the site of a small settlement of Sama-Bajau under the Bugis Sultanate of Bone. They were significantly involved in First and Second Bone Wars, when the Royal Netherlands East Indies Army sent a punitive expedition in retaliation for Bugis and Makassar attacks on local Dutch garrisons. After the fall of Bone, most Sama-Bajau resettled in other areas of Sulawesi.
During the British colonial rule of Sabah, the Sama-Bajau were involved in two uprisings against the North Borneo Chartered Company: the Mat Salleh rebellion from 1894 to 1905, and the Pandasan Affair of 1915.

Modern Sama-Bajau

Modern Sama-Bajau are generally regarded as peaceful, hospitable, and cheerful people, despite their humble circumstances. However, a significant number are also illiterate, uneducated, and impoverished, due to their nomadic lifestyle.
The number of modern Sama-Bajau who are born and live primarily at sea is diminishing. Cultural assimilation and modernisation are regarded as the main causes. Particularly blamed is the dissolution of the Sultanate of Sulu, the traditional patron of the Sama-Bajau for bartering fish for farm goods. The money-based fish markets which replaced the seasonal trade around mooring points necessitates a more land-based lifestyle for greater market penetration. In Malaysia, some hotly debated government programs have also resettled Bajau to the mainland.
The Sama-Bajau in the Sulu Archipelago were historically discriminated against by the dominant Tausūg people, who viewed boat-dwelling Sama-Bajau as 'inferior' and as outsiders. They were also marginalised by other Moro peoples because they still practised animist folk religions either exclusively or alongside Islam, and thus were viewed as "uncivilised pagans". Boat-dwelling and shoreline Sama-Bajau had a very low status in the caste-based Tausūg Sultanate of Sulu. This survived into the modern Philippines where the Sama-Bajau are still subjected to strong cultural prejudice from the Tausūg. The Sama-Bajau have also been frequent victims of theft, extortion, kidnapping, and violence from the predominantly Tausūg Abu Sayyaf insurgents as well as pirates.
, Sabah, Malaysia
, Indonesia
This discrimination and the continuing violence in Muslim Mindanao have driven many Sama-Bajau to emigrate. They usually resettle in Malaysia and Indonesia, where they have more employment opportunities. But even in Malaysia their presence is still controversial as most of them are illegal immigrants. Most illegal Sama-Bajau immigrants enter Malaysia through offshore islands. From there, they enter mainland Sabah to find work as manual labourers. Others migrate to the northern islands of the Philippines, particularly to the Visayas, Palawan, the northern coast of Mindanao, and even as far as southern Luzon. Though these are relatively safer regions, they are also more economically disadvantaged and socially excluded, leading to Filipinos sometimes stereotyping the boat-dwelling Sama-Bajau as beggars and squatters.
The ancestral roaming and fishing grounds of the Sama-Bajau straddled the borders of the Philippines, Malaysia, and Indonesia. And they have sometimes voyaged as far as the Timor and Arafura Seas. In modern times, they have lost access to most of these sites. There have been efforts to grant Sama-Bajau some measures of rights to fish in traditional areas, but most Sama-Bajau still suffer from legal persecution. For example, under a 1974 Memorandum of Understanding, "Indonesian traditional fishermen" are allowed to fish within the Exclusive Economic Zone of Australia, which includes traditional fishing grounds of Sama-Bajau fishermen. However, illegal fishing encroachment of Corporate Sea Trawlers in these areas has led to concern about overfishing, and the destruction of Sama-Bajau vessels. In 2014, Indonesian authorities destroyed six Filipino Sama-Bajau boats caught fishing in Indonesian waters. This is particularly serious for the Sama-Bajau, whose boats are also oftentimes their homes.
Sama-Bajau fishermen are often associated with illegal and destructive practices, like blast fishing, cyanide fishing, coral mining, and cutting down mangrove trees. It is believed that the Sama-Bajau resort to these activities mainly due to sedentarisation brought about by the restrictions imposed on their nomadic culture by modern nation states. With their now limited territories, they have little alternative means of competing with better-equipped land-based and commercial fishermen, and earn enough to feed their families. The Indonesian government and certain non-governmental organisations, have launched several programs for providing alternative sustainable livelihood projects for Sama-Bajau to discourage these practices. Medical health centres and schools have also been built even for stilt-house Sama-Bajau communities. Similar programs have also been implemented in the Philippines.
With the loss of their traditional fishing grounds, some refugee groups of Sama-Bajau in the Philippines are forced to resort to begging, particularly diving for coins thrown by inter-island ferry passengers. Other traditional sources of income include selling grated cassava, mat-weaving, and jewellery-making. Recently, there have been more efforts by local governments in the Philippines to rehabilitate Sama-Bajau refugees and teach them livelihood skills. In 2016, the Philippine Bureau of Fisheries and Aquatic Resources started a project for distributing fishing boats, gear, and other livelihood materials among Sama-Bajau communities in Luzon. This was largely the result of raised awareness and an outpouring of support after a photo of a Sama-Bajau beggar, Rita Gaviola, went viral in the Philippines.

Subgroups

The Sama-Bajau are fragmented into highly diverse subgroups. They have never been politically united and are usually subject to the land-based political groups of the areas they settle, such as the Sultanate of Brunei and the former Sultanate of Sulu.
Most subgroups of Sama-Bajau name themselves after the place they originated from. Each subgroup speaks a distinct language or dialect that are usually mutually intelligible with their immediate neighbouring subgroup in a continuous linguistic chain. In the Philippines, the Sama-Bajau can be divided into three general groups based on where they settle:
Other minor Sama-Bajau groups named after islands of origin include the Sama Bannaran, Sama Davao, Sama Zamboanga Sikubung, Sama Tuaran, Sama Semporna, Sama Sulawesi, Sama Simunul, Sama Tabawan, Sama Tandubas, and Sama Ungus Matata. Mixed-heritage Sama-Bajau and Tausūg communities are sometimes known as "Bajau Suluk" in Malaysia. People of multiple ethnic parentage may further identify with a three-part self-description, such as "Bajau Suluk Dusun". The following are the major subgroups usually recognised as distinct:
pirates
, Sabah, Malaysia
The following are subgroups which do not self-identify as Sama, although they are culturally related to the Sama people and speak a Sama-Bajaw language:
The Sama–Bajau peoples speak some ten languages of the Sama–Bajau subgroup of the Western Malayo-Polynesian language family. Sinama is the most common name for these languages, but they are also called Bajau, especially in Malaysia. Most Sama-Bajau can speak multiple languages.
The Sama-Bajau languages were once classified under the Central Philippine languages of the Malayo-Polynesian geographic group of the Austronesian language family. But due to marked differences with neighbouring languages, they were moved to a separate branch altogether from all other Philippine languages. For example, Sinama pronunciation is quite distinct from other nearby Central Philippine languages like Tausūg and Tagalog. Instead of the primary stress being usually on the final syllable; the primary stress occurs on the second-to-the-last syllable of the word in Sinama. This placement of the primary stress is similar to Manobo and other languages of the predominantly animistic ethnic groups of Mindanao, the Lumad peoples.
In 2006, the linguist Robert Blust, proposed that the Sama-Bajaw languages derived from the Barito lexical region, though not from any established group. It is thus a sister group to other Barito languages like Dayak and Malagasy. It is classified under the Bornean geographic group.
Sama-Bajau languages are usually written in the Jawi alphabet.

Culture

Religion

Religion can vary among the Sama-Bajau subgroups; from a strict adherence to Sunni Islam, forms of folk Islam, to animistic beliefs in spirits and ancestor worship. There is a small minority of Catholics and Protestants, particularly from Davao del Sur in the Philippines.
Among the modern coastal Sama-Bajau of Malaysia, claims to religious piety and learning are an important source of individual prestige. Some of the Sama-Bajau lack mosques and must rely on the shore-based communities such as those of the more Islamised or Malay peoples. Some of the more nomadic Sama-Bajau, like the Ubian Bajau, are much less adherent to orthodox Islam. They practice a syncretic form of folk Islam, revering local sea spirits, known in Islamic terminology as Jinn.
The ancient Sama-Bajau were animistic, and this is retained wholly or partially in some Sama-Bajau groups. The supreme deities in Sama-Bajau mythology are Umboh Tuhan and his consort, Dayang Dayang Mangilai. Umboh Tuhan is regarded as the creator deity who made humans equal with animals and plants. Like other animistic religions, they fundamentally divide the world into the physical and spiritual realms which coexist. In modern Muslim Sama-Bajau, Umboh Tuhan is usually equated with Allah.
grave markers showing the Sama okil carving traditions. It originated from the pre-Islamic ancestor worship of the Sama-Bajau and originally included human and animal figures which are largely missing in modern sunduk due to Islamic influence.
Other objects of reverence are spirits known as umboh. Traditionally, the umboh referred more specifically to ancestral spirits, different from the saitan and the jinn ; some literature refers to all of them as umboh. These include Umboh Baliyu, and Umboh Payi or Umboh Gandum. They include totemic spirits of animals and plants, including Umboh Summut and Umboh Kamun.
The construction and launch of sailing vessels are ritualised, and the vessels are believed to have a spirit known as Sumangâ. The umboh are believed to influence fishing activities, rewarding the Sama-Bajau by granting good luck favours known as padalleang and occasionally punishing by causing serious incidents called busong.
Traditional Sama-Bajau communities may have shamans traditionally known as the kalamat. The kalamat are known in Muslim Sama-Bajau as the wali jinn and may adhere to taboos concerning the treatment of the sea and other cultural aspects. The kalamat preside over Sama-Bajau community events along with mediums known as igal jinn. The kalamat and the igal jinn are said to be "spirit-bearers" and are believed to be hosts of familiar spirits. It is not, however, regarded as a spirit possession, since the igal jinn never lose control of their bodies. Instead, the igal jinn are believed to have acquired their familiar spirit after surviving a serious or near-fatal illness. For the rest of their lives, the igal jinn are believed to share their bodies with the particular jinn who saved them.
One important religious event among the Sama-Bajau is the annual feast known as pag-umboh or magpaay-bahaw, an offering of thanks to Umboh Tuhan. In this ceremony, newly harvested rice are dehusked while Islamic prayers are recited. They are dried and are then laid out in small conical piles symbolic of mountains on the living room floor. After two or three nights, two-thirds are set aside for making sweet rice meals, while one-third is set aside for making sweet rice cakes. Additional prayers, which includes calling the names of ancestors out loud, are offered to the Umboh after the rice meals have been prepared. Pag-umboh is a solemn and formal affair.
Another annual religious ceremony among the boat-dwelling Sama Dilaut is the pagkanduli. It involves ritual dancing to Umboh Tuhan, Dayang Dayang Mangilai, and ancestral ghosts called bansa. The ritual is first celebrated under a sacred dangkan tree symbolising the male spirit Umboh Tuhan and afterwards in the centre of a grove of kama'toolang trees symbolising the female spirit Dayang Dayang Mangilai.
The trance dancing is called mag-igal and involves female and male and igal jinn, called the jinn denda and jinn lella respectively. The jinn denda perform the first dance known as igal limbayan under the dangkan tree, with the eldest leading. They are performed with intricate movements of the hands, usually with metal fingernail extensions called sulingkengkeng. If the dance and music are pleasing, the bansa are believed to take possession of the dancers, whereupon the wali jinn will assist in releasing them at the end of the dance.
The bansa are not feared as they are regarded as spirits of ancestors. Temporarily serving as hosts for the bansa while dancing to music is regarded as a "gift" by the living Sama Dilaut to their ancestors. After the igal limbayan, the wali jinn will invite the audience to participate, to celebrate, and to give their thanks. The last dance is the igal lellang, with four jinn lella performing a warrior dance, whereupon the participants will proceed to the kama'toolang grove. There they will perform rituals and dance, symbolically "inviting" Dayang Dayang Mangilai to come with them back to the dangkan tree. Further games and celebrations are held under the original dangkan tree before the celebrants say their farewells to the spirits. Unlike pag-umboh, pagkanduli is a joyous celebration, involving singing, dancing, and joking among all participants. It is the largest festive event among the Sama Dilaut communities.
Aside from pagkanduli and magpaay-bahaw, public dances called magigal jinn may occur. During these celebrations, the igal jinn may be consulted for a public séance and for nightly trance dancing. In times of epidemics, the igal jinn'' are called upon to remove illness causing spirits from the community. They do this by setting a "spirit boat" adrift in the open sea beyond the village or anchorage.

Boat-dwelling

A few Sama-Bajau still live traditionally. They live in houseboats which generally accommodate a single nuclear family. The houseboats travel together in flotillas with houseboats of immediate relatives and co-operate during fishing expeditions and in ceremonies. A married couple may choose to sail with the relatives of the husband or the wife. They anchor at common mooring points with other flotillas at certain times of the year.
These mooring points are usually presided over by an elder or headsman. The mooring points are close to sources of water or culturally significant locations like island cemeteries. There are periodic gatherings of Sama-Bajau clans usually for various ceremonies like weddings or festivals. They generally do not sail more than from their "home" moorage. They periodically trade goods with the land-based communities of other Sama-Bajau and other ethnic groups. Sama-Bajau groups may routinely cross the borders of the Philippines, Malaysia, and Indonesia for fishing, trading, or visiting relatives.
Sama-Bajau women also use a traditional sun-protecting powder called burak or borak, made from water weeds, rice and spices.

Free-diving adaptations

Sama-Bajau are noted for their exceptional abilities in free-diving. Divers work long days with the "greatest daily apnea diving time reported in humans" of greater than 5 hours per day submerged. Some Bajau intentionally rupture their eardrums at an early age to facilitate diving and hunting at sea. Many older Sama-Bajau are therefore hard of hearing.
More than a thousand years of subsistence freediving associated with their life on the sea appear to have endowed the Bajau with several genetic adaptations to facilitate their lifestyle. A 2018 study showed that Bajau spleens are about 50 percent larger than those of a neighboring land-based group, the Saluan, letting them store more haemoglobin-rich blood, which is expelled into the bloodstream when the spleen contracts at depth, allowing breath-holding dives of longer duration. This difference is apparently related to a variant of the PDE10A gene. Other genes that appear to have been under selection in the Bajau include BDKRB2, which is related to peripheral vasoconstriction, involved in the diving response; FAM178B, a regulator of carbonic anhydrase, which is related to maintaining blood pH when carbon dioxide accumulates; and another one involved in the response to hypoxia. These adaptations were found to likely result from natural selection, leading to a uniquely increased frequency of alleles that are distributed among eastern Asian populations. Members of another "sea gypsy" group, the Moken, have been found to have better underwater vision than Europeans, although it is not known if this trait has a genetic basis.

Music, dance, and arts

Sama-Bajau traditional songs are handed down orally through generations. The songs are usually sung during marriage celebrations, accompanied by dance and musical instruments like pulau, gabbang, tagunggo', biula, and in modern times, electronic keyboards. There are several types of Sama-Bajau traditional songs, they include: isun-isun, runsai, najat, syair, nasid, bua-bua anak, and tinggayun.
Among the more specific examples of Sama-Bajau songs are three love songs collectively referred to as Sangbayan. These are Dalling Dalling, Duldang Duldang, and Pakiring Pakiring. The most well-known of these three is Pakiring Pakiring, which is more familiar to the Tausūg in its commercialised and modernised form Dayang Dayang. The Tausūg claim that the song is native to their culture, and whether the song is originally Tausūg or Sama-Bajau remain controversial. Most Sama-Bajau folk songs are becoming extinct, largely due to the waning interest of the younger generations. Sama-Bajau people are also well known for weaving, needlework skills, and their association with tagonggo music.
In visual arts, Sama-Bajau have an ancient tradition of carving and sculpting known as okil. These were used to decorate houseboats and animistic ritual objects. They were used most prominently for Sama grave markers which are found in the ancient traditional burial grounds of the Sama people in some islands of Sulu and Tawi-Tawi. These include some of the oldest examples of okil, which are usually carved from coral and limestone. Wooden carved grave markers are common later on, usually made from or carved from the boat belonging to the deceased. These are usually carved into human figures that represent the deceased. These graves are often decorated with buntings and food offerings, reflecting the ancient ancestor worship traditions of the Sama. Okil later inspired the very similar okir traditions of the Maranao people.

Horse culture

The more settled land-based West Coast Bajau are expert equestrians – which makes them remarkable in Malaysia, where horse riding has never been widespread anywhere else. The traditional costume of Sama-Bajau horsemen consists of a black or white long-sleeved shirt with gold buttons on the front and decorated with silver floral designs, black or white trousers with gold lace trimmings, and a headpiece. They carry a spear, a riding crop, and a silver-hilted keris dagger. The horse is also caparisoned with a colourful outfit called kain kuda that also have brass bells attached. The saddle is made from water buffalo hide, and padded with cloth underneath.

Society

Though some Sama-Bajau headsmen have been given honorific titles like "datu", "maharaja" or "panglima" by governments, they usually only had little authority over the Sama-Bajau community. Sama-Bajau society is traditionally highly individualistic, and the largest political unit is the clan cluster around mooring points, rarely more. Sama-Bajau society is also more or less egalitarian, and they did not practice a caste system, unlike most neighboring ethnic groups. The individualism is probably due to the generally fragile nature of their relationships with land-based peoples for access to essentials like wood or water. When the relationship sours or if there is too much pressure from land-based rulers, the Sama-Bajau prefer to simply move on elsewhere. Greater importance is placed on kinship and reciprocal labour rather than formal authority for maintaining social cohesion. There are a few exceptions, however, like the Jama Mapun and the Sama Pangutaran of the Philippines, who follow the traditional pre-Hispanic Philippine feudal society with a caste system consisting of nobles, notables, and commoners and serfs. Likely introduced by the Sultanate of Sulu.

Depictions in popular culture

It has been suggested by some researchers that Sama-Bajau people's visits to Arnhem Land gave rise to the accounts of the mysterious Baijini people in the myths of Australia's Yolngu Aboriginals.
In 2010, the newly discovered squidworm, Teuthidodrilus samae, was named after the Sama-Bajau people of Tawi-Tawi.
The Sama-Bajau have also been the subject of several films. They include:

Politics