William Henry Scott divided the societ into three different class.

We have the ruling class which are the

lakan or rajah, datu and the maginoo. The lakan or rajah was the paramount datu of a
large bayan(town). The term hari (king) was only used to refer to foreign monarchs and their viceroys
were called “halili”

DATU- were maginoo with personal followings (dulohan or barangay). Usually, four to ten datu lived
with their dulohan in a bayan. A datu’s responsibilities includes governing his people, leading them in
war, protecting them from enemies, and settling disputes. He received agricultural produce and service
from his people, and distributed irrigated (irrigated meaning supplied by water) land among his
barangay with right of usufruct. (Usufruct meaning the right to enjoy the use and advantages of
another's property short of the destruction or waste of its substance). 

MAGINOO- comprised the ruling class of the Tagalogs. Ginoo was an honorific for both men and women.
Panginoon (sometimes shortened to poon when addressing them directly) were maginoo who had many
slaves and other valuable property like houses and boats. Lineage was emphasized over wealth; the
nouveau riche was derogatorily referred to as “maygintawo” (fellow with a lot of riches). Members
included: Those who could claim noble lineage, members or the datu’s family

Juan de la Isla (1565, 232) described Visayan social structure in 1565 in one simple sentence: They have
three classes: they call the chiefest. dams, who are like knights, and those like citizens, inuagews
ftiouneast and the slaves, odpn fugue Visayan& themselves considered this three-tiered structure so
normative they extended it figuratively to the animal kingdom. Little green parrots were hail ugu diktat
and green Ones with red breasts were bun ego timatm but those with resplendant red and green
plumage Al over were kusi uga data. It was a structure canonized by a well•known Visayan origin myth:
all three classes were offsprings of a divine primordial pair. who fled or hid from their father's wrath.
According m the Boxer version.

they scattered where best they couldk many going ant of their father's house; and others staled in the
main sato, and otherthid In tht wallsOrthe home itself.and °them went into the kitchen mid hid :among
the puts and surer. So. the Warns say. (min these Wib0 went Into the hula r0Onssorthe home some the
lords tunl ehieFs they have among them nose. who give them orders and whom they respect and obey
and who Among them are like our Med Ionic In Spain; they call them dates in their language. hum these
whoretnained in the main seta orthe holur maw the kniglusandliklakeen Among them, In es much
mthew ere rice and do not pay anything at all; two they

According to Juan de la Isla (1565,232) described Philippine societal structure in one simple sentence:
“They have three classes: they call the chiefest, datos, who are like knights, and those like citizens,
timaguas [timawas], and the slaves, oripes [oripun]
For centuries, history had always played a vital and essential role in how the society we belong to now,
functions. History had an impact on how social structures and hierarchies take place in our society.
Social structure has always been one of the basis of how a man should behave, acts, what privilege they
could have, and could not have access to based on the social class they are born with or belong to.