Generations of the Salsila
This page gives a structured overview of the generations covered in the Salsila — from the earliest Tugaya ancestor Amtak to the present, and the branching of the Bacolod Grande line through Bitiyara and her kin.
For complete details and full descendant lists, please see the Family Tree and Branches pages.
Tugaya Lineage – 13 Generations
This column summarizes the main Tugaya line starting from Amtak. The full text and complete descendants list appear in the Family Tree – Tugaya Lineage page.
- Gen 1: Amtak
- Gen 2: Marohom_karim Amntak
- Gen 3: Marohom_karifa
- Gen 4: Tibang
- Gen 5: Datu_awang
- Gen 6: Dimating
- Gen 7: Dimating_an
- Gen 8: Samporna
- Gen 9: Datu Basman
- Gen 10: Datu Sultan / Alid
- Gen 11: Listed descendants of Gen 10 (Tugaya households)
- Gen 12: Listed descendants of Gen 11
- Gen 13: Present generation (your children & grandchildren)
Bacolod Grande Branch – Key Connections
The Bacolod Grande lineage connects to the Tugaya line through marriage and shared ancestors. This column highlights the major branching points recorded in the Salsila.
- Bitiyara: Sister of Sheikh Amanoddin, Cali-sa-Bacolod, Abdul Quddus, and Ina-i-Dalapi. She is a key ancestress for the Bacolod Grande Salsila.
- Marriage to Macaraya: Bitiyara’s first marriage to Macaraya (your great-great-grandfather) produced Mangtoma (Cali-a-Diamla), whose descendants form one major Bacolod line.
- Marriage to Diamla: After Macaraya’s death, Bitiyara married Diamla. Their daughters Fatima, Sakina, Radia Bai, Raisa, and Amina form several long Bacolod family branches.
- Sheikh Amanoddin: Ancestor of an extensive Amanoddin clan, with multiple marriages and a wide network of descendants, many of whom are recorded in the Bacolod Salsila.
- Cali-sa-Bacolod & Ina-i-Dalapi: Their lines also contribute to the Bacolod branch, with some segments fully documented and others still being completed.
- Unrecorded or partial lines: Some descendants of Diamla (after Bitiyara) and related kin are still to be appended as reliable information becomes available.
Note: This Generations page is meant as a structural overview. For specific names, dates, or branches, please use the PDF viewers and search tools provided in the Family Tree and Branches pages.
Living Generations, Living Record
The Tugaya and Bacolod Grande generations listed here reflect the current working form of the Salsila. Some branches are complete, others are still being traced, and a few carry respectful placeholders such as “Unnamed son,” “Unnamed daughter,” or “Unnamed child” where names were not preserved in oral transmission.
As the families grow and more details are shared, this Generations overview may be updated to reflect new information. If you have corrections, missing names, or clarifications for any generation, please share them through the Contribute page so that the Salsila can better represent our shared history.
The Expanding Journey of This Salsila
What began as a 13-generation Salsila tracing the Tugaya and Bacolod Grande lineage will not end here. As the family lines broaden and intermarry across communities, the Salsila naturally grows outward— connecting households, clans, and eventually, the woven history of the Pat-a-Pangampong a Ranao, the four great principalities of Lanao.
In the coming expansions, this Salsila will branch into several key settlements where relatives, descendants, and collateral lines flourished:
- Macadar, Lumbatan — home of the Lao family, close cousins of the father’s line;
- Ditsa-an, Ramain — the Munder clan, another cluster of cousins on the father’s side;
- Wato, Balindong — where the husband of Niya, the daughter of the compiler, originates;
- Rorogagus, Marawi City — home of the Batabor clan, the lineage of the compiler’s wife;
- Sta. Cruz, Davao del Sur — where maternal-side cousins migrated and established a new home;
- Saguiaran — the family of the nephew’s wife;
- Balo-i, Lanao del Sur — the family roots of the compiler’s son-in-law.
As these branches are added, the Salsila will reveal an increasingly complete picture of kinship in Lanao—from the households of Tugaya, Bacolod Grande, and the neighboring municipalities, toward a larger map of ancestry that has long connected the people of Lake Lanao.
In time, as lines converge and oral traditions continue to be gathered, the Salsila will approach the greater historical roots of the region, including the lineage that traces back to Sharief Alawi, widely honored as the one who introduced Islam to Lanao and Mindanao. He is believed to have arrived from Johore, Malaysia, settling near Lake Lanao and playing a crucial role in the Islamization of the Maranao people.
Thus, this Salsila is not merely a record of names. It is the unfolding story of how families across Lanao—through generations of marriage, migration, and kinship—remain connected in faith, bloodline, and heritage.