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Visualizing Bangsamoro, Imagining Change by Liberty Contessa L

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Visualizing Bangsamoro, Imagining Change by Liberty Contessa L Visualizing Bangsamoro, 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, Sulu, Badjaos, Christians, and Muslims 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 Mindanao. For Muslims, Bangsamoro is the path towards Islam 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 Philippines (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 Abu Sayyaf 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 (Indigenous Peoples) (“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. AsAs 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
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