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Home , Bangsamoro

Visualizing , Imagining Change by Liberty Contessa L. Catbagan & Puraida L. Tibli

2 MeaningMeMeaaninng MaMMakingkingg iinn MiMMindanaonddannaoo What is the meaning of Bangsamoro for the people of Jolo? Based on a study conducted with three social groups in Jolo, , Badjaos, , and have di! erent meanings to the concept of Bangsamoro. For Badjaos, Bangsamoro is described in relation to violent threats to their security and way of life. For Christians, Bangsamoro is understood in relation to the Muslim people’s right to self-determination, which according to them, may lead to con" ict among the groups in . For Muslims, Bangsamoro is the path towards as a way of life, one that they believe will lead to the ful# llment of their community’s basic needs. How might an understanding of the di! erent meanings of Bangsamoro facilitate dialogue between these di! erent social groups? How might such dialogue bring about positive change aspired for by Muslims, Christians, and Badjaos?

! e Concept of Bangsamoro $ e word ‘Bangsamoro’ # rst emerged in the 1980s, as the Moro National Liberation Front (MNLF) sought to rally support for their struggle to claim a Muslim country independent of the (Buendia, 2005). $ is struggle traces its history to the fact that during the pre- colonial times, independent Islamic states known as ‘sultanates’ have already been established in Southern Philippines (Lingga, 2009; Rodil, 2003). $ e argument of Muslim liberation movements, which includes the Moro National Liberation Front (MNLF), the Moro Islamic Liberation Front (MILF) and to some extent, the Group (ASG), stem from narratives of how the natives or original residents of Mindanao (Muslims and Badjaos) have lost their ancestral domain or territories and their right to self-determination to migrant se% lers, most of whom were Christians (Lingga, 2009; Rodil, 2009). It was therefore the objective of these Muslim liberation movements to claim these rights to ancestral land and self-determination from Christian se% lers in Mindanao as well as from the Philippine government.

Literally, Bangsamoro means Muslim (“Moro”) nation (“bansa” or “bangsa”). On the one hand, the concept presupposes independence from the existing state and the implementation of a di! erent kind of governance that is in keeping with ‘Shariah’ or Islamic laws. More importantly, Bangsamoro highlights the creation of a Muslim homeland where Muslims can exercise power and authority over their own systems of governance (“GRP- MILF dra& pact on Bangsamoro homeland”, 2008). However, the concept has also been linked to violence and con" ict, as Muslim liberation groups have used the concept as their ba% le cry as they engage in armed # ghting against the Philippine government. Since the inception of these Muslim liberation groups, it has been estimated that more than 100,000 have been killed in the war between these groups and the Philippine government (Bertrand, 2000). $ e term also gained negative association when linked to the criminal acts commi% ed by the Abu Sayyaf Group, such as kidnappings, bombings and extortion activities (Donnelly, 2004). 3 As such, Bangsamoro is a controversial, a! ect- laden and dynamic concept that has evoked a wide range of reactions from di! erent social groups in Mindanao. Apart from the negative meanings ascribed to Bangsamoro in “…Bangsamoro is seen in relation to violence and con" ict, Bangsamoro also presupposes an inherent “othering” as a very negative light as it it identi# es a nation for Muslims and not that of the other groups in Mindanao. $ is constitutes a threat to the can be a source of tension as Mindanao is home to various non-Muslim groups, things that they value most…” such as Christians and Badjaos () (“Philippines Moro head assures from the armed men (See Figure 1). Based on tribal leaders on land rights, religion”, 2006). the descriptions and explanations provided A deeper understanding of the respective by the Badjao respondents, this visual interpretations of Bangsamoro was sought representation of Bangsamoro re" ects a through discussions and drawing exercises scene wherein their communities are a% acked with Badjaos, Christians, and Muslims in Jolo, by armed men who carry the concept of Sulu. Bangsamoro as their rallying call. $ us, the Badjao respondents understood Bangsamoro Badjao Representation of in relation to their experiences of being Bangsamoro: Violence violently assaulted by armed men in their $ e Badjao representation of Bangsamoro homes, which then threatens their sense of comprised of images of armed men, a house security and way of life. A& er each a% ack, the with a newly-awakened person, a person Badjaos go back to enjoying the things they running to warn the other people of the like and spending the time to improve their armed men, a motorboat with men # ring at lives. However, succeeding a% acks to their a # shing boat of the Badjaos, a mango tree, homes and communities continue and the some decorative " owers in the house, and Badjaos are forced to " ee every so o& en. # nally, a # gure of two civilians running away When asked to entitle their visual Research Process: Visualizing Bangsamoro representation of Bangsamoro, the Badjao In this research, we asked members of the three social groups in respondents came up with the title Jolo, Sulu – Christian, Muslim, and Badjao – to participate in a focus “Bangsamoro Abu Sayyaf Mamumunoh or group discussion about Bangsamoro. Each group discussion consisted War Freak.” $ e title was meant to highlight of four members of the same social group, with ages ranging from the Badjao representation of Bangsamoro 25-50 years old. During the discussion, we asked the participants to as a group of people who engage in violent talk about their own understanding of Bangsamoro and to draw their activities. Discussions on the meaning of the group’s representation of this particular concept. A& er generating images drawn in relation to Bangsamoro their own visual representation of Bangsamoro, the group members emphasized the past experiences of the then further discussed the meanings of each of the images that they Badjaos with the Abu Sayyaf Group, an included in the representation. We analyzed these group-generated armed group that has become known for visual representations based on the descriptions and explanations commi% ing kidnappings, bombings and other provided by the participants. Finally, we also asked our participants criminal activities in Sulu and neighboring to provide a title to encapsulate the essence of their respective visual islands. As such, for the Badjao respondents, representations of Bangsamoro. the concept of Bangsamoro is seen in a very negative light as it constitutes a threat to the things that they value most in their lives, such

4 Meaning Making in Mindanao Fig.1 Badjao Representation of Bangsamoro. Fig.2 Christian Representation of Bangsamoro. as security and a peaceful existence. What is perhaps striking in this representation of the concept of Bangsamoro is the centrality of violence in the Badjao understanding of Bangsamoro.

Christian Representation of Bangsamoro: Self-Determination $ e Christian representation of Bangsamoro consisted of a " ag with a moon and kris, a mosque, a mountain, islands, a coconut tree, a person facing sideways, and a boat (See Figure 2). Participants described the " ag with a moon and karis as usual symbols used in rallies related to Bangsamoro in Jolo, Sulu. $ e mosque referred to the Islamic house of God while the mountain and the islands literally referred to Jolo and its surrounding islands. $ e coconut tree was added to the image because it was a usual sight around the island. $ e person facing sideways re" ected the presence of Muslim people. Finally, the boat mirrored the traditional colorful boat historically used by Jolo residents to transport people.

Based on the group’s discussion about the meaning of the images contained in their visual representation about Bangsamoro, Christian respondents made sense of the concept in relation to the Muslim people’s demand for an independent homeland, as

5 Fig.3 Muslim Representation of Bangsamoro. seen in the prominence of the Bangsamoro Mindanao will be given the chance to govern " ag in the drawing. $ e demand was mostly themselves, to have control over the natural founded on the Islam religion, with Muslims resources of the region, and to determine representing the original inhabitants of Jolo the course of their own development. AAss and its neighboring localities. Furthermore, such, Bangsamoro was mainly about the the Christian respondents also acknowledged Muslim people’s right to self-governance this call as aimed towards achieving and prosperity. However, the Christian independence and development in line with respondents also expressed feelings of the Muslim people’s glorious past as a free anxiety and confusion given the Muslim and prosperous people. When asked to people’s claim on Mindanao as their own give a title to the drawing, they # rst thought ancestral land and a domain where they cann of giving the drawing the label “$ e War.” exercise their own systems of governancee However, upon further negotiation, they and mechanisms for progress. In particuullarr, entitled their drawing as “$ e Beyond” or the anxiety is related to the security of “$ e Unseen.” $ is was because they believed Christian and Badjao peoples in Mindanaoo that Bangsamoro had a lot of dimensions should the Muslim people assert their rriighht that were le& hidden from the public eye, to self-determination. Christians see thisis particularly concerning the situation of eventuality as possibly leading to con" iicct anand non-Muslims in Mindanao if ever laws and armed # ghting given that signi# cant issuess institutions supporting Bangsamoro were such as land ownership, resource sharingng, annd implemented in the region. For them, the cultural identities are at stake. Muslim people’s demand for an independent homeland may potentially result in con" ict Muslim Representation of and even war among the di! erent groups in Bangsamoro: Religion Mindanao; and such a demand may lead to $ e Muslim representation of Bangsamorro the displacement and marginalization of non- consisted of a mosque, a Bangsamoro " agg, Muslim groups in the region. a Philippine " ag, school buildings, houseses,s, people, trees and mountains (See Figure 3)). According to the Christians, through $ e participants explained that the ‘moossquque’e’ Bangsamoro, the Muslim people in represents the religion of the Moro. $ e 6 Meaning Making in Mindanao As such, for Muslims, Bangsamoro refers to a way of life wherein Islam serves as the guiding “Bangsamoro is understood as principle of community life. $ e concept also presupposes a homeland wherein Muslims a path towards the rebirth of are able to a% ain their own basic needs, such as physical sustenance, education, the Islam religion.” security and peace. $ is is achieved through the abundant natural resources and gainful employment found in their own homeland. Bangsamoro " ag was exclusively for the Finally, this representation of Bangsamoro Bangsamoro homeland while the Philippine re" ects the Muslim claim on Mindanao as " ag referred to the entire Philippine nation. their ancestral domain, a meaning that is $ e school buildings were drawn because linked to the Christian representation of Moro children a% end school. $ e houses Bangsamoro as the realization of the Muslim and the persons are in the image because people’s right to self-determination. they are part of the community. $ e tree was a symbol of the abundance of fruits in the Multiple Meanings, Multiple Truths: A land whereas the mountain represented the Crucial Principle for Dialogue livelihood of the Moro. $ e discussions with the three social groups showed that Christians, Muslims and Badjaos Based on the explanations provided by the have di! erent meanings to the concept Muslim respondents on the meanings of of Bangsamoro. For Badjaos, Bangsamoro the various images in their drawing about means violence. For Christians, Bangsamoro Bangsamoro, the concept of Bangsamoro is is about the Muslim people’s struggle for understood as a path towards the rebirth self-determination. For Muslims, Bangsamoro of the Islam religion. Most central in their is about the Islam religion and Muslim way drawing of Bangsamoro is the image of of life. $ ese di! erences in meaning may the mosque. For the Muslim respondents, be seen as re" ecting each group’s unique Bangsamoro is a means for them to openly experiences, history, and current situation in practice their religion in the di! erent facets Mindanao. For example, Badjaos as a group of their everyday lives – in their livelihood, may have experienced being displaced in the education, and governance. In relation to midst of armed con" ict or violence in" icted this representation of Bangsamoro as the by some Muslims groups. Christians, in their practice of Islam, Muslims see Bangsamoro own group’s history of making Mindanao as a way to satisfy their community’s basic their home, may fear that they are not part needs. $ is is re" ected in the images of of Bangsamoro. Muslims, as among the # rst a school building, houses, a tree, and a se% lers in Mindanao, may have experienced mountain. To live in a community that is losing their land and their ability to exercise oriented towards the Islamic way of life the Islamic way of life because of the provides them with a channel to ful# ll their dominance of Christianity in the Philippines. needs as a people. When asked to give a title to their visual representation, the Muslim $ e di! erent groups associate di! erent respondents gave the title “Bangsamoro meanings to social issues like the Bangsamoro Land” because according to them, the land in not because of their personal characteristics Mindanao belonged to the Muslim people. or traits. Nor is it because a group is $ erefore, the land in Mindanao should be naturally hostile or antagonistic or wishes appropriated to support the Muslim people’s to create tension with another group. way of life. Clearly, it is because each group has unique 7 right or wrong. $ ere is no judgment of which understanding is correct or incorrect. Instead there is the recognition that one’s “…these group-generated own group only sees part of the truth and that other groups hold parts of the truth as images signify an expression well. Such recognition and respect of multiple understandings to every issue can facilitate of each group’s search for the the negotiation or resolution of contentious satisfaction of their basic issues like Bangsamoro. Imagining Change through Visual needs and the preservation Representations of Bangsamoro of the things that they value Perhaps what is striking in the three groups’ representations of Bangsamoro is how most.” these group-generated images signify an expression of each group’s search for the satisfaction of their basic needs and the preservation of the things that they value most. For Badjaos, Bangsamoro represents experiences and realities. Such a pluralistic their communal need for security from view assumes that there will be di! erences armed groups who a% ack their communities, in understanding a concept like Bangsamoro thus forcing them to " ee. For Christians, given each group’s unique experiences and Bangsamoro stands for the Muslim demand social-historical context. When we genuinely for self-determination, a demand that needs accept that groups hold di! erent meanings to be further examined and prudently to understanding Bangsomoro or any other acted upon so as to prevent con" ict and social issue in Mindanao, then the space for # ghting among the di! erent social groups dialogue and social change is made more real. in Mindanao. For Muslims, Bangsamoro symbolizes the freedom to practice one’s In the spirit of dialogue, an important religion and to chart the developmental path principle then is to recognize that di! erent of their community based on the teachings of groups hold di! erent truths to social issues. the Islamic faith. $ is recognition of multiple meanings and multiple truths can help bridge groups Such diverse meanings of Bangsamoro may towards acknowledging each other’s not be evident in the usual political discourse understanding of an issue. With this voiced by political leaders, but represent approach, there is no judgment of who is important and valid expressions for positive

8 Meaning Making in Mindanao change in Mindanao. For instance, leaders dialogue about critical issues such as land of Muslim liberation groups may see that ownership, resource sharing, and cultural the violence with which the struggle for identities in Mindanao. In the end, such visual Bangsamoro has been waged may have representations of Bangsamoro may play a become detrimental to their cause, given the part in imagining and realizing positive social negative reactions of other social groups, transformations in Mindanao. particularly of the Badjao people, to the concept of Bangsamoro. Also, Christians Perhaps a visual representation of a peaceful may become more aware of the signi# cance Mindanao where Badjaos, Christians, and of Bangsamoro to the Muslim people and Muslims live in harmony with each other can in the process, become more open to facilitate the imagining of change.

References Buendia, R. (2005). ! e state-Moro armed con" ict in the Philippines: Unresolved national question or question of governance? Asian Journal of Political Science, 13 (1), 109-138. “GRP-MILF dra# pact on Bangsamoro homeland” (2008, August 4). Philippine Daily Inquirer. Retrieved from h$ p://newsinfo.inquirer.net/inquirerheadlines/ nation/view/20080804-152469/GRP-MILF-dra# -pact-on-Bangsamoro-homeland Lingga, A. S. M. (2009). ! e Bangsamoro under the Philippine rule. In M. Mendoza & V. Taylor (Eds.), Challenges to human security in complex situations: ! e case of con" ict in Southern Philippines, pp. 28-37. Asian Disaster Reduction and Response Network. Philippines Moro head assures tribal leaders on land rights, religion (2006, September 19). Retrieved December 10, 2008, from h$ p://% nd.galegroup.com/ itx/start.do?prodId=AONE. Rodil, B. R. (2009). Mindanao: A historical overview. In M. Mendoza & V. Taylor (Eds.), Challenges to human security in complex situations: ! e case of con" ict in Southern Philippines, pp. 15-20. Asian Disaster Reduction and Response Network. Rodil, B. R. (2003). A story of Mindanao and Sulu in question and answer. : MINCODE.

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