DILEMMA INNATIONAL INTEGRATION: THE .- AS A CASE IN POINT

Editor', note. The panel discussion on national integration opened with the showing of about 15 slides on the Tasaday, the small band of cave-dwelling food gatherers dis­ covered in South Cotabato in June 1971 (see PSR 20 [3]>. After this Dr. Robert B. Fox, Director of the Panamin Research Center, reviewed for the audience basic information • about the cultural minorities of the : how they are legally and socioculturally def'med; how many they are (69 groups in all); how they range in numbers (from 500,000 Maranao Muslims through 120,000 to 811 Agta and 25 TasadaY)j and who works with them (for the smaller groups, misslonaries or Panamin). Dr. Fox was followed by Eric Casifto, Teodoro Llamzon, and William Henry Scott, whose papers are published below.

National Integration and National Language

TEODORO A. LLAMZON • March 17, 1972 •

The language situation in the Philippines today is described in terms of total number of langu&8es, official languages, lingua francas, and medium of instruction. If language is a symbol of national unity, which language(s) is it important that the Tasaday should leam? Perhaps the solution of Fr. Antoon Postma, S.V.D., missionary to the Mindoro Hanunoo, should be considered. While seeing that they leam more and more about Hanunoo languase and culture, he also has them leam Pilipino and English.

The problem of national integration is of great Pampanggo - are spoken by more than 95 per­ interest, especially from the point of view of cent of the total population; the so-called language. The Tasaday group is a relevant case. "minor languages" are spoken by the other 5 Let usrust take a look at the language situation percent ofthe population. • in the Philippines today, and then consider the There are three official languages, namely: problems which a group such as the Tasaday face Pilipino, English, and Spanish. Of these, Pilipino in such a situation. (based on Tagalog) was declared the National As you all know, there are about 100 to 150 Languagein 1937. Although Englishand Pilipino languages in the country today. Of these, the are spoken throughout the Islands, it is not true eight major languages- Tagalog,Cebuano, Hili­ that one can speak either English or Pillpino to gaynon, Waray, Iloko, , Bikol, and anybody and be understood. Rather, there 354 • • DILEMMA IN NATIONAL INTEGRATION 3SS • appear to be three de facto common languages citizens to learn a language for purposes of • - we may perhaps call them lingua frances ­ communication or for national unity and iden­ in the Philippines today: namely, Iloko in the tity. On the other hand, I think that most will North, Cebuano in the South, and Tagalog in agree that the vernacular isimportant and should between these areas. If one were to single out be safeguarded, since it is not only the language one language which is spoken by the greatest of the home but alsothe symbolof ethnic unity number of at this time, one would and identity. have to say that that language is Pilipino. More Thus, the problem of national integration, than 12 million spoke it in 1960; today, the as far as its linguistic dimension is concerned, majority of Filipinos speakit. is in my opinion the problem of determining Since 1902, English has been used as the howthe various languages now functional in the medium of instruction in Philippine schools. Philippines - the National Language, the official Spanish has been taught as a compulsory sub­ languages, the lingua francaof the territory, and • ject in college since 1954;and Pilipino, in grade the various vernaculars - can be made to fit into schools and high schools since 1940. One may the various domains of activity of the language say that English has cometo be the language of groups in the country, including the Tasaday. some Filipino homes, but in general, its usehas Perhaps, at this point I should Cake time out been confined to the school and to formaland to describe a model which I saw in the field international occasions in government and actually working and succeeding in helping a business. For the most part, the average groupget integrated. I would not want still speaks his mother tongue at home and on to state here that this is the only model which intimate occasions. Spanish continuesto be the will work; rather, the intention here is to language of a small percentage of the people. present this model as a possible solution to this Thequestionnowarises: how does a language problem.I am referring to a settlement of about group,like the Tasaday, integrateitself into this 35 (mountain) families in the hills of • situation? What is the relationship between Mansalay, OrientalMindoro. Tasaday and the National Language, on the one The small village of Panaytayangrewaround hand; and Tasaday and Cebuano, the de facto aschoolrun by a Dutch missionary by the name • lingua franca of their territory, on the other? If of Antoon Postma,of the Society of the Divine • language is not only a tool of communication, Word. Father Postma is a man with a deep but also a symbol of both national and ethnic appreciation of Mangyan culture. He himself identity, then which language should have can speak, read, and write Hanunoo Mangyan. priorityof acquisition for a small language group In his school, the young Mangyan are taught like the Tasaday? how to read and write Hanunoo and to appre­ Looking at the problem from a wider view­ ciate Hanunoo literature. They are taught, for point, one could also ask the question: should example, theambahan (songs andlegends) which the Tasaday learn English and Spanish, the Father Postma himselfhas collected from their official languages of the country; or should they elders. In addition, they are also taught English, be exempted from this task in view of their Pilipino, arithmetic, geography, and the other special circumstances. If they should be so subjects they need to cope with modem life. • exempted,whatstepsshouldbe taken to protect The most important feature of this project is them from the exigencies of modem life? Is that no attempt is made to change the way of modernization so equated with westernization lifeof the Hanunoo;instead,every effort is made in this country that it is impossible for these to improve and modernize it. The villagers are people to be modernized without at the same taught hygiene, such as regular use of the bath time learning the western ways of life and lan­ and the toilet, how to conserve water, and how guage? to cook balanced meals. When I visited him, I do not think that many would dispute the Fr. Postma was actuallysettingup a water tank right of government, in principle, to requireits with the help of the village young men so the • 356 PHILIPPINESOCIOLOGICAL REVIEW

families could enjoy running water. 1 spoke to Note • one or two young Hanunoo in Pilipino and ob­ This is the slightly revised version of a panelist's • , tained a response from them. 1 had no doubt paper read February 17, 1972, in the public lecture series, "Social Issues '72," at the San Miguel Audi­ that 1 could also speak to them in English and torium, Makati, Rizal, under the sponsorship of the be understood. Philippine Sociological Society, Inc. Fr. Llamzon, a Jesuit, received the Ph.D. in linguistics from George­ Panaytayan, then, is a possible solution to town University in 1968. He is at present an assistant professor, department of language and linguistiCs, the problem; and 1 propose it to you for dis­ Ateneo de Manila. Besides, he heads the Linguistic cussion and consideration. Society of the Philippines and edits its journal.

, The Igorot: An Integrated Cultural Minority .. WILLIAM HENRY SCOTT March 8, 1972

It is proposed that the Igorot, or mountain people, of the Cordillera Central of Northern are alre8dy integrated into the Philippine national scene. This is evidenced by the 1968 division of the old (an American-Indian­ style-reservation idea) into four provinces, each like any other regular province of the Philippines. But there are five other marks of integration: fust, physical survival and growth as a group; second, economic viability throush subsistence activities and wage earnins; third, education at pit with general Philippine education; fourth, conditions of peace and order; fifth, participation in the body politic of the Republic. The Igorot have achieved all five. ' .. How was this done? To begin with, the had the advantage of being both vigorous and proud. Again, their environment allowed them to experiment at different kinds of jobs - fllDlling, mining, road labor - without leaving their home­ • land. 'Education came to them, even in their remotest barrios, and now the third generation of Igorots are themselves teachers. If Docano lowland teachers or foreign missionaries made any Igorot feel inferior in some respect, the antidote was in the "handful of striUght-shootins, hard-drinking cowboys" who served as governors and lieutenant1lovemors during the American regime. They liked the Igorot people. Let 'those who lay hands on Tasaday destiny do likewise. ' ,

1want to talk about the real Filipinos- 1mean, licized minority groups in the country and the the Filipinos born on the,Cordillera Central in object of much talk about national integration. Ifugao, , -, and the But 1 want to propose the thesis that they are Mountain Province. Atleast,that is What General already integrated into the Philippine national Carlos P. Romulo calls them. I know many scene. I wouldclaimthat the division of the old people think he said in his book, Mother Mountain Province into four separateprovinces • America, that the Igorotsweren't even Filipinos in 1968 was dramatic evidence that his integra­ at all. But in a talk in the ur. auditorium in tion had already taken place. For the old December of 1968,he said(I heardhim with my Mountain, Province was created early in the own ears) that he had been misunderstood and American regime with the idea that the Igorots misquoted, What he really meant was'that the were not ready for the democratic form of re­ Igorotswere the realFilipinos. publicangovernment that lowlanders wouldpre­ The Igorots have been one of the best pub- sumably enjoy.It wasPresident McKinley's idea • DILEMMA IN NATIONAL INTEGRATION 357

• that a sort of American-Indian-style reservation retire told me you didn't see the fine male • be set up - one of those atrocitiesof American physiques you used to whenshefirst cameout. history, as Dr. Fox says,although I don't know What shewas really commenting on wasthe fact whether President McKinley thought of it on that Igorots wear more clothes than they used his knees or not - a reservation where they to and that. a lot of less athletic types were could preserve their own quaint customs, surviving on better diet, medicine, and hygiene "surrounded by a civilization to which they than should have by stricter Darwinian laws of are unable or unwilling to conform." Certainly natural selection. And as far as sheerbiological the Igorots have showed themselves neither un­ survival is concerned, the Igorotshave it made. ablenor unwilling to conformto the civilization In the bad old days when half a man's children that, surrounds them. In 1968, by the due died the first year 4Uld those who didn't died process of popularly elected representatives to before the age of 10, the wise man who wanted the national legislature, they introduced a bill two or three sons to support him in hill old age that voted the old Mountain Province out of tried to see that his wife had 15 pregnancies or existence. so. Nowadays, however, while grandfather may Of course, I suppose I should produce some be out back sacrificing a white chicken for criteria for making such a statement. What are fertility, somesocial workeris sittingin the sala the evidences that the Igorots are already in­ explaining how to keep from having any more tegrated? What do we mean by the national in­ grandchildren. tegration of the Tasaday, for instance? What is Economically speaking, no Igorotcanreason­ it thatis wantedfor them as they enter the 20th ably expect to starve. Dr. Fox has already century?As I take it, there is no possibility for alluded to the spectacle of paved streets, two­ them not to do so: perish they may, but to re­ storey houses, and flush toilets in one of the mainin the Late Stone Age they willnot be per­ most remote barrios on the Philippine road mitted.Well,letme pick out five points of more system, andthereisno community of 100people or less validity and you can think of others. on the Cordillera without G.l roofs, plastic First, I suppose there is the matter of the bags, hot Tru-Orange, and ginebra San Miguel. merebiological survival ofthisminority group­ Thousands of mountaineers are wage-earning • that the 24 should go forth, multiply, and be­ miners, carpenters, truck-drivers, road foremen, come 48 instead of 12 or even none. Second, government clerks, school teachers, or college that they should be economically able to make professors - or practice such profitable trades a living in the modem world. Third, that they as doctor, priest, or bishop. Although I cannot should receive as good an education as any actually claim there are old men in G-strings other Filipino. Fourth, that they should live in playing the stock market, I do know barefoot peace and order under the laws of the land. holders of Lepanto Mining shares. When our And fifth, that they should play their full role college kids come home from Manila to lecture in the body politic of this Republic and deter­ their parents and me on the plight of an mine their own destiny within it. Let me apply oppressed peasantry, I ask them ifthey person­ thesefive criteriato the ethnic minorities on the ally know one Igorot who has less food, less Cordillera, not as a social scientist exhibiting clothing orlesssheltertoday thanhe did 10 years statistics, because I am not one and do not have ago, andso farnonehas answered in the affirma­ • any,but simply asan historianreportingspecific tive. Of course, I realize this isn't much of an events to illustrate an actual movement of economic analysis, but it probably doesindicate Philippine history. that the Igorots are integrated into the 20th First, as far as the Igorots are concerned, century Philippine economic system. anylong-time residentcan see,evenwithout the In education, the four mountain provinces .. benefit of statistics, that their general health is compare favorably with the state of the nation improving. When I first came to the Philippines in general. In the national exams administered 18 years ago, an old missionary just about to 10 years ago, the public school median was • 358 PHILIPPINE SOCIOLOGICAL REVIEW

higher than the median of the country as a As far as political self-determinism is con­ .. whole, and of the top 10 private schools, the cerned,whatmore needbe said than what I have • only one outside Manila was in the Mountain already said - that Igorots elect all their own Province. AnIgorot topped the English entrance councilors, mayors,governors, and congressmen exams to the U.P. 18 yearsago,Igorot students and have voted their old reservation-like regularly win competitive scholarships to half a Mountain Province out of existence? Perhaps dozen foreign countries, and lgorot educators just onemorething - that someformer students holdprofessorships not onlyat homebut abroad. of mine are proudly carrying LD. cards for There are a dozen universities and collegeson "Statehood U.S.A." while their classmates are the Cordillera, and high schools in towns that waving redflags for "NationalDemocracy."How cannot evenbe reachedby motor car, and when integratedcan you get? I my own mission was considering -opening a Now, how did all this integration take place? juniorcollege in an Igorotcommunityof 12,000, Well, it isnot an easyquestion,and the historian' we were able to interview the parents of 500 can only put his finger on a few of the factors. students studying away from home. Andif one In the first place, the Igorots were a strong, • last statistic is needed, it may be found in the proud people before the process of integration fact that when Igorot studerits decidedto unite even began. Both individually and racially they to protest the suspension of the writ of habeas had adjusted to a rugged environment by hard corpus in their provinces in September 1971, work, spartan perseverance, and real ingenuity they wereable to list more than 2000 collegians in the face of cruel necessity. Masters of the in Manila alone. , mountains they had conquered and defenders The state of law and order in the mountain of their liberty, against foreign aggression, they provinces was the veryissue whichroused those looked down with dignity on a conqueredlow­ Igorot students to public protest. in front of land world from which they were never really Malacaftang in the first place, for when the isolated: they maintaineda 350-yearmonopoly privilege of the writ was restored to the Ilocos on the richest gold trade in the archipelago, region but not the Cordillera, they considered sabotaged the Spanish tobacco monopoly, and it a. distortion of fact to imply that the Ilocos came and went as they pleased. They werenot area was more peaceful than the mountain pro­ onlya proudandvigorous people,but they knew • vinces'. I think I can sharpen the picture by it. ,I wasreminded of this a few months ago saying that in my classes I always argue against when my brother was visiting from the States the Marxist interpretation of history as class and I hired a garage car from for the warfare by asking my students, "What is your trip to the mountains;I asked the driverto have personal experience: do cocheros ice-pick a cup of coffee while we got ready, and then governors and governors shoot cocheros?" My went into the kitchen and asked my own lowland students always get the point but my boys if he were ari Igorot or' an Ilocario. An Igorot students have never seen a cochero ice­ Igorot, they said, and when I asked how they pick another cochero or a governor shoot a knew, they' replied, "He sat right down and congressman. But when I bring them down to . drank the coffee,didn't he?" the lowlands, they learn quicklyenough: in the In the second place, their economy wassub­ Ilocos two of their classmates werekilledin the stantial enough to permit a certain amount of boys' comfort room overa matter of haircuts ­ change and experiment. Somemanpowercould • you will excuse my mentioning the subject in be spared to' take advantage of occasional work Makati - and in Manila they stood helplessly or roadsor more permanentemploymentin the ,by asabarroomfullof taxi drivers stoned one of mines. When they were laid off or got tired of their companions caught cheating at cards. In .working, they could be reabsorbed at- home, fact, now that I stop to think of it, perhapsthis bringing their cash gains with them for local ,isone areain whichthe Igorotsare not yet fully investment. Thus they were able to improve ". integrated. their lot gradually without migrating to other • DILEMMA IN NATIONAL INTEGRATION 359

• regions, disrupting their own economic struc­ content sothat he wouldbe inspired to progress. • tures,orburning all their culturalbridges behind Nodoubt the sense of inferiorityso imbued did, them.Andthe mines, allwithin a few days'hike, in fact, move the Igorot to hanker after the provided the rightopportunity. Men could work advantages of integration, but the whole history • for a year or two and then go home, build a of northern Luzon might have been different house with a G.L roof and rest up, often re­ had there been no antidote for such psycholog­ turningagain under renewed economic pressures ical debilitation. Fortunately, however, there or incentives for improvement. Igorot miners was suchanantidote. It was the behavior of that were themselves aware of theseveryadvantages; handful of straight-shooting, hard-drinking cow­ astheyput it, "Ifwewantto quit, we can always boys who served as governors and lieutenant­ go home and live off our kaingin, but the poor governors during the American regime, who Pangasinanes can't even get a camote to eat if worked, fought and loved ashard as the Igorots their landlorddoesn't give it to them." themselves, respected them and had their re­ So,too, educationcameto the Igorotsin situ, spect. Theirdiaries and correspondence give the so to speak, without disruptive breaks in their prescription - they considered the Igorotsbrave, local society. A half century of self-sacrificing upright, honest, reliable, hardworking, good­ lowland teachers did the trick, hiking in to the natured, and easy to get along with. In a word, remotest barrios to adjust patiently to sporadic they liked them. attendance,poor attention, and a complete lack Well, these, then, are some of the historic of PTA-type relationships, withoutopen conflict factors that lay behind the integration of the with either parents or pupils. As soon as some­ Igorots. I am even more than usually thankful body became literate enough, he was likely to this evening that I am an historian and not a be taken into the system: the first Igorotschool social scientist, because historians are only asked teacherourmission hiredinSagada wasa fourth­ what happened to the worlC£ while social sci­ grade graduate. So in the first generation there entists are asked to do something about it. came to be many with sometaste of schooling; Do the historic details of what happened to in the second, real functional literates; and by the Igorotshave anythingto say to Panarnin's or the third, hometown boys were coming back anybody else's relationship to the Tasaday? from normal school to introduce novelties in Probably not. The Tasaday are already a people • the way of hygiene and medicine,politicize withtheirown environment, and their pride and adults and supervise elections, plant new crops vigor, or lack of it, are already determined, I and open stores to sell new products, put their suppose; we cannot expect to import any gold income in circulation by loaning it out at in­ mines for them nor can Congress pass an act terest,andreplace battle-scarred oldheadhunters granting them dignity or amorpropio. as the most prestigious and influential members As I was thinking about all these problems of the community. that will fittingly fall on suchbroad sociologist But equally important were the agents of shoulders' as are musteredhere tonight, it flrst change themselves and the attitude they took occurred to me that it would be a lot easierto toward the cultural minorities beingnationally give some helpful advice than it would be to integrated. The most numerous bearers of in­ move mountains - or governments. But, on novation were llocano school teachers who not second thought, I am not so sure. Because I can • surprisingly found their charges in c-stnngs, only think of one clearinstructionto give what­ unkempthair,and uncouth names reprehensibly ever agents of change are going to lay hands on primitive and showed it. American and Belgian Tasaday destiny:like them. missionaries perforce added to the subtle sense of degradation not only by 'the mere presence Note of their health, wealth, energy and education, This is the slightly revised version of a paper read but by consciously seeking, as one of them put February 10, 1972, in the public lecture series,"Social it, to inoculate the Igorot with the germof dis- Issues '72," at the San Miguel Auditorium, Makati, • • 360 PHILIPPINESOCIOLOGICAL REVIEW

. Rizal, under the sponsorship of the Philippine Socio­ he established the Igorot Study Center. Recognized as ... logical Society, Inc. Dr. Scott, a lay missionary of the a colleague by anthropologists, he prefers to call him­ Philippine Episcopal Church, has spent two decades in self an historian (Ph.D. history, University of Santo the Philippines, most of those years in , where Tomas 196"8) at least on occasion.

Integration and the Muslim Filipinos

ERIC S. CAS~O March 24, 1972

The negative stereotype that many Filipino Christians have of Filipino Muslims, or • "Moros," has an historical basis. It is perpetuated in a neglect of some of the great Muslim heroes of the past. But the Muslims also have certain false ideas about Olristians. The difficulty is a two-way sociopsychological problem. Part of the answer is in travel and interaction. More important is a mutual understanding of Islam and Olristianity, and of the common pre-Spanish, Malayan culture that unites all Filipinos, regardless even of reliiion.

We are living in a very unrealistic situation, For that is hard to beat. What has colonial mentality a people preoccupied with nation building, we have to do with this, you may ask. The answer certainly have a lot of illusions. How can we is that the origins of Christian-Muslim dissent in speak of building one solid nation when our this country may be traced to the Spaniards. .. southern Filipino brothers remain oppressed? Before Magellan came to this country, the We call them all sorts of names, like juramen­ Spaniards had already been fighting MUslims in tados, polygamous, pirates, cut-throats, and the southern part of the Iberian peninsula. When • fanatics. How can we possibly be united with the Spaniards reached our country, you can them to make an indivisible nation? imagine their great surprise when they again Having traveled through most of , encountered Muslims. Naturally, they called Sulu, and Palawan and having studied one them Moros, as they did in Spain, and auto­ Muslim village intensively, I feel privileged to matically considered them enemies. It was in­ have seen the great disparity between the image evitable that the Spaniards would attribute un­ we have of them and their actual social and flattering characteristics to them. The Spaniards cultural life. On grounds of that experience I were the first to propagate the negative stereo­ suggest two ways in which we can go about re­ type of the Muslim Filipino by which we are adjusting our thinking regarding the peoples of blinded even today. the South. First, we can trace the origin of this The northern Filipinos who fell under the negative image. How did the image come about Spanish dominion acquired through some sort • and how can we correct it? Second, we can of osmosis the negative stereotype their col­ strive to know the Muslim Filipinos as they onizers had towards the Muslims. Thus, a racially really are today. What do they have that we single or related people was tornapan by Span­ share in common? ish propaganda and religious policies. It was a It seems that our greatest difficulty .will be simple case of divide and rule. Everything was overcoming an image problem. We Christians aggravated when the Spaniards used Christian have an entirely erroneous image ofour Muslim Filipinos in their wars and expeditions against borthers. That is one type of colonial mentality Mindanao and Sulu, Christian Filipinos fought •" DILEMMA IN NATIONAL INTEGRATION 361

against theirMuslim brothers. Howquicklythey realistic and positive images of our Muslim • forgotthat beforethe Spaniards came,they were brothers. The image is a product of provoked led by Muslim chieftains like Raja Soliman and hostilities; it can be softened through better Lakandula and others who were related to the knowledge. ruling Muslim families in Brunei. The road to better mutual knowledge is to In retaliation for all that harassment and encourage greaterinteraction between Muslims persecution, the Muslim warriors and slave­ and Christians through travel. "See the Philip­ traders attacked the and Luzon. These pines and the Filipinos" should be promoted events proved to Christian Filipinos that what among the younger generation of both northern the Spaniards said about the "Moros" was true. and southern Filipinos. What started as Spanish propaganda ended up But to correct a wrong image is only half the becoming a Christian Filipino experience. solution. The other half is to build It positive Today, three-fourths of a century after the image. One way to know Muslims is through Spaniards left our shores, the mutual feelings of their religion, Islam. Islam, likeChristianity, has distrustand suspicion stillprevail. an existential and an institutional aspect. The existential meaning of Islam may be appreciated TheChristian biascan stillbe seenin the fact through an analysis of the semantic basis of the that although Soliman and Lakandula are re­ words"Islam"and "Muslim" (or Moslem). Both garded as Filipino heroes, the Muslim leaders words come from the word asltzma, an Arabic fromthesouth, like SultanKudaratof Cotabato verb meaning "to surrender or submit to God." or Sultan Badaruddin of Sulu, remain virtually The word "Islam" is a verbal-noun meaning unknown to most hero-worshiping nationalists. "surrender or submission to God." And During the Filipino-American warat the turn "Muslim" or "Moslem" is a noun meaning "a of the century, resistance movements led by person who submits to God; a believer, one Aguinaldo and Del Pilar in Luzon and by the .of the faithful." Leytenos and Warays in the Visayas are re­ The root-letters in aslama, islam and muslim membered with nationalistic pride; but the are s-l-m which connote submission or proper heroic resistance of the Joloanoson Mt. Bagsak subordination to divine authority. Thus Islam • is relegated to historical footnotes. Filipino alsoimplies the blessings resulting from a proper orators eulogize Lapu-Lapu for repelling the SUbordination of man to his creator, namely, Spaniard but are silenton the much more signif­ peace, order and salvation. All this is the exis­ icant exploits of the peoples of Minadanao and tential meaning of Islam and is veryclose to the Sulu. I have yet to seea southern Muslim hero's Christian ideal of love of God and one's statue side by side with that of Lapu-Lapu, neighbors. Lakandula, and Luna. The existential similarity of Islam and Of course the Muslims also have negative Christianity findspart of its explanation intheir images of the Christian Filipinos. They also common semitic root in the Old Testament need clarification. Muslims in the Southconsider Revelation. Just as one can speak of a Judaeo­ the people of Luzon and Visayas lackeys and Christian tradition,soonecanspeakof a Judaeo­ slaves, ifnot traitors to their nation. In the fmal Muslim development, the main difference in the • analysis, Muslim~hristian dissent is basically a two beingin their interpretation of the Revela­ problem of image. It is a social-psychological tion ofAbraham. AsNorman Daniel has pointed problem. . out in Islam and the West: The Making ofan What can we do about the Muslim image? Image (Edinburgh, 1960): First,it willhelp to remindourselves and realize that the image is historically conditioned and The essential differences that separate Christianity not intrinsically imbedded in Filipinothinking. and Islam are about Revelation. For Christians the prophetic preparation of the Jews leads to a singleevent, Thereis no historical determinism preventing us the Incarnation, which is the Inauguration of the from altering our thinking and seeking. more Messianic Kingdom; for Catholics this Kingdom is the • 362 PHILIPPINE SOCIOLOGICAL REVIEW

sacramental life of the Church . '.' For Muslims too proclaims their similarities more than their dif- 0 • re~on, ls~, o there isjust one Revelation, of the only ferences. Similarities are found in their family or submission to God; but it was made agam and again • through successive prophets. Mohammad's was the structure and economic organization. ' final prophecy, but his was not more "Muslim" than Among Muslims as among Christians, a Fili­ that of Jesus, or Moses, or Abraham •... pino is equally related to relatives of his father 0 and mother, a kinship system which phrase­ If there is a difference in the Christian­ mongering anthropologists call bilateralism. Muslim interpretation of Revelation, there is Likewise in their economic organization and likewise a difference in how the ideal of sub­ subsistence base, that 0 is, their methods of omission 0 to God's Will is to be interpreted in farming, fishing, building ithouse, makingmats, dailysocial life. Thus the institutional apparatus oandtrading,Filipinos of the north and the south historically created by, Islam and Christianity are generally ,alike. Living in' a Muslim village to carry out God's will in the worldhas tended is not very different from living in a barrio in to be divergent. However, although the insti­ CebuorrBulacan or Bicolandia. tuti6nal structuresare different, there are never: th~less ~urnber Thuswhetherwelookat the Muslim Filipinos a 0 of elementsand practicesthat through their religion (which shares the same are remarkably similar. Both Islam and Chris­ roots as Christianity) orthtough their culture. tianity enjoin daily prayers, almsgiving, fasting, . (which has the -~e Malayan' base as that Of weekly communityworship, pietyin dailyliving, the rest of the"Iowland Philippines), we are and pilgrimages. The differences and similarities bound ,to encounter positive similarities. These betweenIsiam and Christianity maybe compared are the factors that can supply the base for to two branches of the "tree of knowledge" creatinga newimage that leadsto national con­ plantedby God in the Gardenof Eden, in which sensus. Northern and southern Filipinos may Muslims alsobelieve. appear to belong to the opposite horns of a Nowthat wehave seenthe problem of image, historical dilemma, but we must rememberthat we can take a brief look at the problem of the ,the twohornsbelongto the samecarabao,which reality. How are the Muslim Filipinos in real isthe Filipinonation slowly but steadilymoving life? To answer this is to say somethingof their towardsa larger, brighter world. ' cultureandsociety.We often tend to forget that Muslim Filipinos are Filipinos. And the basis of Note • this affirmation is not only geographical but This is the slightly revised version of a paper. read culturaland social as well. February 10, 1972, in the public lecture series, "Social For if you scratch a Christian and a Muslim Issues '72" at the San Miguel Auditorium, Makati, Rizal, 'under the sponsorship of the Philippine Socio­ Filipino and remove the historical overlay of logical Society, Inc. Mr. Casifio is curator of the intrusive superficialities, you will discover a anthropology division of the National Museum. His common Malayan nature that-antedates both doctoral dissertation, to be submitted to the anthro­ pologydepartment of the University of Sydney in, Islam and Christianity. In other words, 0 they 1972, is on the Jama Mapun, a Muslim people of share a common sociocultural patrimony that de Sulu Island, Sulu, •

LLAMZON, T. A., w. H. SCOTT, ~dE. S. CASIRo. 1972. Dilemma in national integration: The Tasaday as a case in point. Philippine Sociological Review 20(4): 354-62. ' •