Mindanao Peace and Development

I. CONTEXT

Mindanao as an island is rich in natural resources, beautiful spots and varied cultures. However,
some people fail to appreciate the beauty of Mindanao due to their misconceptions about it.
They fear Mindanao and this perception has not contributed to the establishment of peace
among the various peoples living here.

Though everyone has his/her notion, experience and understanding of peace, Peace, however,
is communal. It is something that must be worked at together. One's peace is not separate from
that of others. When there is social injustice and unrest, when other people are at war, one
cannot be at peace.

II. OBJECTIVES
a. To provide the students with opportunities to express their personal definition of peace;
b. To appreciate the importance of studying Mindanao’s history, culture, and roots of conflicts
in forging peace; and
c. To render community service as one way of building peace and strengthening development
in Mindanao.

III. ACTIVITY

A. Minda-Know

1. Draw a map of Mindanao.

2. Illustrate or write anything that you can think of upon hearing the word “Mindanao” in or
around your map.
3. Go to your respective teams and share your map with your teammates. Assign a team
facilitator and documenter.
4. Make a collage of their common perceptions/experiences about Mindanao

The class facilitator should take note of the perceptions/experiences shared and
incorporate/relate them with the synthesis and the input.

IV. INPUT 1

MINDANAO

History

Mindanao is named after the Maguindanaons who constituted the largest Sultanate historically,
and evidence from maps made during the 17th and 18th centuries suggests that the name was
used to refer to the island by natives at the time.

Prehistoric times – arrival of the Negrito people

Sometime around 1500 BC – spread of the Austronesian people throughout the Philippines and
far beyond.
13th Century - Islam first spread to the region through Arab traders from present-
day Malaysia and Indonesia.

Mid 14th century - The indigenous population was quickly converted and the first mosque in the
Philippines was built in the town of Simunul.

15th – 16th centuries - The Philippine sultanates of Sulu and Maguindanao

Late 16th to early 17th centuries - the first contact with Spain occurred. By this time, Islam was
well established in Mindanao and had started influencing groups as far north as present-
day Manila in the island of Luzon. Spaniards dismayed to find such a strong Muslim presence in
the island, having just expelled the Moors from Spain after centuries of fighting. The
name Moros (the Spanish word for "Moors") was given by the Spanish.

Today, the region is home to most of the country's Muslim or Moro populations, composed of
many ethnic groups such as the Maranao and the Tausug, the Banguingui (users of the vinta),
as well as the collective group of indigenous tribes known as the Lumad.

Geography

 Mindanao is the second largest island in the country at 94,630 square kilometers
 It is situated within the southernmost end from the archipelago.
 Mindanao is interspersed with five major peninsulas and five major mountian ranges, some
volcanic in origin.
 Mindanao has an abundance of mineral assets for example iron, nickle, cooper, silver, gold,
coal and limestone. It’s the origin of major farming assets within the Philippines like
pineapple, corn, coffee, copra, cacao and abaca (hemp).
 It includes a wealthy number of seafood and corals.
 Mindanao is encircled by seas: the Sulu Ocean towards the west, the Filipino Ocean
towards the east, and also the Celebes Ocean towards the south.
 High, rugged, faulted mountains; almost isolated volcanic peaks; high rolling plateaus; and
broad, level, swampy plains are found in Mindanao.
 The island group of Mindanao encompasses Mindanao island itself and the Sulu
Archipelago to the southwest. The island group is divided into six regions, which are further
subdivided into 25 provinces.
 Mindanao is the second biggest major island within the Philippines.
 The area is split into six regions, that are further subdivided into 26 provinces.

Culture

 Mindanao is the most culturally diverse island in the Philippines where people of different
languages, tribes and races meet.
 It is a melting pot of different cultures which creates a more distinct culture which is not
present in other island groups in the country.
 Mindanao has been the seat of two sultanates namely the Sultanate of Sulu and
the Sultanate of Maguindanao along with the most hispanized city in Asia, a considerable
 number of Buddhist and Taoist temples and the indigenous tribes known as Lumad
people which makes it more diverse.
 Christians form the majority, with 63% of the population
 Muslims are 32% of the population; 5% are affiliated with other religions.
 The native Maguindanaon and other native Muslim or non-Muslim groups of Mindanao have
a culture that is different from the main cultures of the Southern Philippines.

Map
Conflict

Retracing History: The Moro Problem

 Even before the colonizers set foot on Philippine soil, the moros already had their own
system of government—the sultanates but their power waned under three centuries of
Spanish colonization

 Strategies of cooptation and deception that pitted Filipinos against Moros increased the
apprehensions of the Moro leaders under a Filipino leadership. This became evident when
Muslim leaders petitioned the US government to remain under their flag in 1924 and in 1935

 During the commonwealth period, attempts to dilute Moro political institutions through
migration policies that led to the massive influx of settlers to Mindanao further fueled the
great divide between the Christians and the Moros. This contradiction was most manifest in
Sulu, that in 1961, it wanted to secede from the Philippine state

 The central government’s neglect of Mindanao, led to subsequent calls for autonomy,
secessionism or federalism.
 In 1968, the Moros expressed a desire to establish a separate government during that time,
the quest for Bangsamoro independence followed a peaceful path

 From 1968, the height of the Philippine-Malaysian dispute over Sabah and the “Jabidah
incident,” until 1971, a series of violent conflicts erupted between Moros and Christians after
the proclamation of PD 1081, the Moro movement took an armed revolutionary approach

What were and still are their reasons for asking independence from the Philippines?

 Firstly, they are Moslems -- unlike the majority of Filipinos. For them, Islam is not just a
religion -- it is a way of life. It is a code that guides both their private and public lives

 Secondly, long before the Filipinos had established their system of governance, they already
had the independent and self-sufficient sultanates

 Thirdly, they claim that they were never colonized by the Spaniards as such, they should not
have been included in the Philippine territory that was ceded to the Americans in 1898

 From 1903 to 1913, even the Americans acknowledged the Moro Province

 Moreover, they are different because of the distinct and united “Bangsamoro” identity which
has emerged as the rallying symbol for all the 13 ethno-linguistic groups in Moslem
Mindanao

 The Moros suffered from social marginalization in their own ancestral lands

 The case of Cotabato province demonstrates this stark reality in less than 60 years, the
Cotabato province was controlled by the settlers, while the Moros became the minorities

 The above sentiments had eventually grown into a revolutionary fervor that was catalyzed
by the “Jabidah massacre” also known as the Corregidor massacre refers to an incident in
which members of the Armed Forces of the Philippines (AFP) massacred a number
of Moro Muslim recruits who were escaping their covert training to reclaim Sabah.

The armed conflict and its impact

 the unfortunate event in 1968 led to the formation of the Moro National Liberation Front
(MNLF) upon the declaration of Martial Law, the MNLF took up arms against the
government because they were able to unify the Moros to its cause, the MNLF managed to
wage a war against the Philippine government for two decades and a half

 the war that then characterized Mindanao, had dealt huge costs on the government and its
people in terms of body count, from 1970 to 1996, thousands died from the government
side, as well as from the MNLF and innocent civilians. At that time, the government also
poured 73 billion pesos to the war machinery to decimate the MNLF

 in 2000, when the “all-out war” was launched against the breakaway faction, Moro Islamic
liberation front,
 A total of 1.133 billion pesos were eaten up by military operations during the whole period
(source: book on the AFP campaign against the MILF in 2000

 Aside from the huge military spending, the damage to infrastructure was estimated at 202
million pesos1 while 125 million pesos worth of crops, livestock and fisheries were destroyed

 In 2003, the military overran the Buliok complex in the course of its operations against
kidnap-for-ransom groups as a result of ensuing atrocities after the Buliok offensives,

 47 million worth of agricultural produce were wasted and 130 million worth of infrastructure
devastated

 the social costs of the Mindanao conflict, in terms of internal displacement, are also very
glaring

 in 2000, almost a million persons had to flee their homes due to the “all-out war” during the
crackdown on the Abu Sayyaf on the following year, some 200,000 persons were displaced,
mainly in southern Mindanao the figures shot up again in 2003, as a consequence of the
Buliok incident

 in terms of foregone investments, please note that during major military operations following
the “all-out war” and the subsequent Abu Sayyaf atrocities, the investment growth rate
plunged deeply from positive seventeen percent to negative five percent from 2000 to 2001
investments still shied away from the region after the war, as the investment rate was not
able to recover from the deficit as of 2002 worse, it slid further in 2003, when the Buliok
offensives occurred, even as overall investments increased

 Considering the explicit and implicit economic losses, the 2005 Philippine human
development report revealed that due to the Mindanao conflict, we suffered losses ranging
from 5 billion pesos to 10 billion pesos annually from 1975 to 2002

 the armed conflict and its security, social and economic implications led to the economic
marginalization of Mindanao from the Aquino administration to the present, the majority of
the people who rate themselves as poor come from this region

Solving the Mindanao Problem

 the damages and sufferings that Mindanao endured because of the conflict compelled a
political settlement to the problem after years of painstaking negotiations since the 70s,

 the government, under president Ramos, succeeded in concluding the GRP-MNLF final
peace agreement in 1996 and there was a major de-escalation of the armed conflict, and
the ARMM, was given more importance and substance as a tool of governance in Muslim
Mindanao

 Shortly after the signing of the GRP-MNLF pact, the government opened talks with the
MILF, which led to the cessation of hostilities in 1997

1
Citizen Disaster Response Center.
 in 2001, learning from the lessons of the “all-out war”, her Excellency President Gloria
Macapagal Arroyo brought new life to the negotiations through the signing of the GRP-MILF
Tripoli Agreement on peace in June 2001 which was broken down into 3 aspects, namely:

a. the security aspect which constituted our agreements on the cessation of hostilities;
b. the humanitarian, rehabilitation and development aspect which embodies the
commitment of both sides to respect human rights, and provide assistance,
rehabilitation and development to conflict-affected communities; and
c. the ancestral domain aspect which discusses Bangsamoro critical issues relating to
Bangsamoro identity, rights, culture, resources, traditional lands, among others

 on the aspect of security, the following are the existing ceasefire-related mechanisms
1. the joint coordinating committees on the cessation of hostilities (CCCH), which
ensures the successful implementation of ceasefire agreements;

2. the international monitoring team (IMT) that monitors the implementation of the
ceasefire agreements -- it is presently manned by a composite group of
representatives from Malaysia, Brunei, Libya and Japan;

3. the GRP-MILF Ad Hoc Joint Action Group (AHJAG) which serves to coordinate the
interdiction and isolation of criminal and lawless elements situated within or near
MILF communities

 armed skirmishes were reduced to negligible levels from 2004 to 2008 when these
mechanisms were established.

 the generally peaceful climate due to the reduction of armed clashes encouraged more
economic activities in regions in Mindanao as indicated by increasing GDP growth rates
from 2002 up to 2005

 on the rehabilitation and development aspect, three strategic thrusts are being followed:

1. the Mindanao Trust Fund-Reconstruction and Development Program (MTP-RDP)

which aims to support post-conflict reconstruction and development in the conflict-
affected areas once final comprehensive settlement with the milf is achieved■ this is
strongly supported by the world bank, Canada, Australia, New Zealand, Sweden, the
European union and the U.S.;

2. ongoing capacity-building programs for the personnel of the Bangsamoro

development agency to strengthen its institutional capability to plan and manage
sustainable development projects for Bangsamoro communities we have also
established the Bangsamoro leadership institute for this purpose

3. the formulation of a long-term socio-economic development template for conflict-

affected communities through the conduct of a 2-year study with the assistance of
Japanese international cooperation agency

 the third substantive aspect on the negotiating table is ancestral domain in discussing
ancestral domain, the GRP and the MILF have earlier agreed to segment the issue
 according to 4 strands, namely: concept, territory, resources and governance these have
been the subject of intense discussions running four years and seven months now at the
negotiating table

Some issues on the controversial Memorandum of Agreement on Ancestral Domain

 On May 6, 2008, President Arroyo wrote to Malaysian Prime Minister Badawi on the status
of the GRP-MILF peace negotiations. She emphasized that “the principle of self-
determination for the Bangsamoro shall preclude any future interpretation to include
independence” as such it is clear at the outset that granting independence to the
Bangsamoro is not and was never the intent of the GRP-MILF talks

 the same letter also stated that “issues of constitutional nature issues of a constitutional
nature, excluding independence, can be taken up with the framers when such an
opportunity becomes evident” in effect, the president is contemplating that a federal setup of
government can rightfully accommodate the arrangements called for under the MOA on AD
we also believe that “this opportunity is possible because several senators have already
signed a resolution for constitutional change and a large number of congressmen have
expressed support for it

 the MOA on Ancestral Domain, as we have repeatedly said, is not the final peace
agreement it only tackles the last of the three substantive aspects of the 2001 Tripoli Peace
Agreement the MOA on AD will commence the formal talks, which is expected to be
completed by November 2009

 the concept of ancestral domain is not only about land and its propriety ownership. It is more
about respect and acknowledgement of a Bangsamoro identity and their unique history and
future Moreover, the MOA on AD ensures that the indigenous peoples and Christians are
free to choose, and their vested property rights are respected

 the prospective territory of the so-called Bangsamoro Juridical Entity consists of the present
ARMM as the core, including the six Lanao del Norte towns which voted “yes” in the 2001
plebiscite, but were unable to join the ARMM. The territory is hoped to be expanded to
include 735 barangays adjacent to the ARMM, if and only if, the people vote to do so in the
plebiscite that will be held 12 months after the moa signing and upon passing of an enabling
law by congress

 The areas wherein a plebiscite is proposed to be held, had been greatly reduced from the
previous position of the MILF during the 9th exploratory talks. At that time, areas claimed by
the MILF totaled 3,978 barangays

 category B areas refer to the those outside the BJE which shall receive socio-economic
development assistance by the government since there are also muslim communities in
these areas

 the third category defines the maritime arrangements mainly intended for economic
empowerment of the Bangsamoro in their traditional maritime domain.15 kilometers from the
shore-lines of the BJE, which is akin to the pre-existing concept of municipal waters of local
government units, will become part of their internal waters. the BJE will have joint
 jurisdiction, authority and management over resources found in areas beyond the 15
kilometers and within Philippine baselines

 on resources, the agreed wealth-sharing formula is 75 to 25, in favor of the BJE. The MOA
on AD also entitles the BJE to enter economic cooperation with foreign countries, as long as
they do not constitute aggression on the central government. The government’s presence is
ensured through the five-man mission that will be established to link with the Bangsamoro
development agency in the management and administration of resources

 under the MOA, existing concessions, licenses and agreements will continue to operate --
they will be respected even with the entrenchment of the BJE. Both panels have agreed that
the resource entitlements are fair enough since Mindanao has been left behind economically
and because those will go a long way in their developmental efforts.

 these provisions will not come into force unless the necessary changes to the legal
framework are effected `by the term legal framework, it should be clear that we mean the
constitution and the other laws of the land. This is very important because it took us years of
deadlock before the MILF agreed to the inclusion of the legal framework

 the moa is not self-executory. It needs the congressional action for the plebsicite to be held
even the final peace agreement needs an enabling law before it can be implemented. Still,
the moa is by no means, complete. the mechanisms and modalities of governance will still
be spelled out in the coming formal talks

 the initialing of the MOA on AD on July 27 of this year does not mean that it is already a
done deal■ the initialing was only intended to protect the agreed text

INPUT 2

The Four Components of Personal Peace

Personal peace has four components that are interrelated. This means that they are not entirely
separate from one another. Achieving harmony in one component is related to the other
components. This also means that we cannot attain complete personal peace until concerns
relating to all four areas are addressed.

The four components of peace are:

1. Harmony with the Self. This is related to an individual’s physical, emotional, psychological
and mental health. People feel at peace when they are physically healthy and well — when
their basic needs are met, when they are able to sleep soundly and when they have had
physical exercise. This, of course, is related to financial stability, as one’s ability to meet his
basic needs is dependent upon one’s economic status. Emotional, psychological and mental
health pertains to a sense of well-being and happiness. It is when a person harbors no
worries, fears and hatred in one’s heart, feels safe and secure, is confident of oneself, feels
accepted and valued by others, is able to accomplish one’s plans, and has a clear
conscience. This translates to a feeling of calmness and relaxation, and allows a person to
be comfortable with and by himself.
2. Harmony with Others. To the Filipino, there is no Other. Everyone is potentially kapwa—
one with whom one has a shared identity. This is why this particular component is very
salient to Filipinos. The family, co-workers, neighbors, friends and fellow countrymen all
figure in a Filipino’s sense personal peace. One’s own peace is very much tied to the peace
of one’s kapwa. When one is with one’s family, when the family is together, safe, healthy,
cooperative, understanding and loving, there is peace. When one feels that one is able to
provide and serve one’s family, and that the family is, in turn, supportive of one’s endeavors,
there is peace. Peace can also be attained by sharing one’s talents to others, making
another person happy, and helping others. At work, this is expressed in one’s commitment
to fulfill one’s responsibilities, and not only to complete one’s given obligations but to do
them well. Among friends, co-workers and neighbors, there is peace to be found when they
are contented and happy, and when there is respect and understanding among them. It is
when one has not inflicted pain of any kind to any one, when even the unlovable is loved,
when there is reconciliation and forgiveness, and when one has done something good for
others. The contentment and happiness of society is recognized to be connected to social
and political realities. It can only be achieved when there is economic progress, when there
is no war, no discrimination and oppression, and when people work together as one country,
and as citizens of one world. In Mindanao, particularly important is the harmony between
Christians and Muslims, and stopping militarization.

3. Harmony with Nature. This particular component is often overlooked. People do not
consciously think of their relationship with nature as having an effect on their personal
peace. However, it is evident that a peaceful and healthy environment is crucial to our sense
of harmony and peace. Violence on the environment, in the form of pollution, excessive
logging, fishing and mining, etc., also transmits violence unto human beings through illness,
natural disasters, disruption or destruction of livelihood, and poorer living environments. One
cannot have a sense of accomplishment and satisfaction when one is apathetic to the
destruction of the environment, or when villagers fall ill because of the pollution of rivers
from one’s mining operations. If people continue to live out of harmony with nature, the
world will turn into an environment too harsh for human beings to live in. The Filipino need
only rekindle his ancestor’s respect for all creations and to once again learn to treat them as
brothers and sisters in order to restore his harmonious relationship with nature.

4. Harmony with God. Being a strongly religious culture, a strong relationship with the Creator
is essential to the Filipino’s sense of peace. Many perceive that there can be peace despite
difficult and worrisome circumstances when one is in the presence of God. Being able to talk
to God through prayer, to confide one’s troubles and to give thanks for one’s blessings can
grant strength and peace to a person. Thus, the church or mosque, as a holy place of
worship where one can commune with God and with other brothers and sisters in the faith,
is a place where one can take refuge from a conflict-filled world and find peace. For many
people, harmony with God is the foundation of peace, as God is love, and it is love and
compassion which will bring us to a better relationship with ourselves, others and the
environment. It also gives people the strength and hope to continue striving for personal
peace throughout life, although this can never be achieved completely and perfectly. The
four components of personal peace illustrate that one’s sense of peace is not detached from
that of others and the rest of the world. Peace begins with oneself, but must be extended to
and include others, and should be founded basically on love and respect for all creatures
and human beings. Achieving personal peace is a difficult task, but it can be made easier
when one works together with others.
B. Complete the following sentences

“In order to promote peace…”

A. I will stop to ______________________________________________________________

B. I will begin to _____________________________________________________________

C. I will continue to __________________________________________________________

V. SELF-REVIEW

1. What is a short history of Mindanao?

2. What are the historical roots of the Mindanao conflict?
3. What are the four components of peace?

VI. REFLECTION

PEACE*
(Unknown Author)

Juanito was an idealistic person. He wanted everybody to be happy and lead meaningful lives.
So one day, he strode to church and prayed hard for World Peace. He continued praying for the
same intention for a year yet nothing seemed to change.

One day, he decided to narrow down his scope and pray for peace in his own country instead.
He prayed for the same intention for another year yet violence and disturbance still seemed to
be in an upsurge.

Anxious for his prayer to be finally heard, he decided to pray for peace within his family instead.
He kept this intention for another year with no significant result.

Finally, on the verge of frustration he decided to pray for peace within himself. He prayed for
this intention for the next year. Each time he did so, he felt more at peace with himself and his
personal issues, his family, his neighbors until it reached a point in time that Juanito was
considered a man of peace, a friend of everybody especially of the neediest among his
countrymen.

*CHED’s Modules on Good Citizenship Values

Guide points for reflection:

a. What have you learned/realized from the story?
b. Have you prayed for peace in the world, country, Mindanao, your own community and family
like Juanito did? What was the outcome? How did you feel about it?
c. As an Atenean, how are you going to manifest an act of peace in your own little way?

VII. SYNTHESIS
a. Take note of the significant points being shared
b. Cluster/consolidate common thoughts
c. Weaved altogether the clustered learning/insights into one common learning
d. Deepen one’s thoughts or ideas by giving more emphasis on it based from realities and
learned experiences
e. Impose challenges to the students

VIII. ASSIGNMENTS

IX. REMINDERS

X. CLOSING PRAYER

The prayer of St. Francis

Lord, make me an instrument of your peace,

Where there is hatred, let me sow love;
where there is injury, pardon;
where there is doubt, faith;
where there is despair, hope;
where there is darkness, light;
where there is sadness, joy;
O Divine Master, grant that I may not so much seek to be consoled as to console;
to be understood as to understand;
to be loved as to love.
For it is in giving that we receive;
it is in pardoning that we are pardoned;
and it is in dying that we are born to eternal life.
References:
http://www.planetpals.com/IKC/Isongs.html
http://siteresources.worldbank.org/INTCPR/214578-1111996036679/20482477/WP24_Web.pdf
CHED’s Modules on Good Citizenship Values
Teaching peace, human rights and conflict resolution: Training manual/ Program on Psychosocial Trauma and Human
Rights- UP Center for Integrative and Development Studies - - Quezon City: UP CIDS PST and the British Embassy—
Manila, c2003