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The Philippines: Religious Conflict Resolution on Mindanao

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The Philippines: Religious Conflict Resolution on Mindanao Religion and Conflict Case Study Series The Philippines: Religious Conflict Resolution on Mindanao August 2013 © Berkley Center for Religion, Peace, and World Affairs http://berkleycenter.georgetown.edu/resources/classroom 4 Abstract 5 This case study explores the over 40-year conflict between Muslim separatists and the government of the Christian-majority Philippines on the country’s southern island of Mindanao, placing particular focus on the peacebuilding efforts of domestic and international faith-inspired groups. The core text of 10 the case study addresses five primary questions: What are the historical ori- gins of the conflict in Mindanao? How did domestic forces drive the conflict and efforts toward its resolution? How important were international religious and political forces? What role did socioeconomic factors play? What are the broader lessons of the Mindanao case? This case study also includes a time- line of key events, a guide to religious and nongovernmental organizations involved with peacebuilding in Mindanao, and a list of readings for further study. 13 14 About this Case Study This case study was crafted under the editorial direction of Eric Patterson, visiting assistant professor in the Department of Government and associate di- rector of the Berkley Center for Religion, Peace, and World Affairs at George- town University. This case study was made possible through the support of the Henry Luce Founda- tion and the Luce/SFS Program on Religion and International Affairs. 2 BERKLEY CENTER FOR RELIGION, PEACE & WORLD AFFAIRS AT GEORGETOWN UNIVERSITY CASE STUDY — PHILIPPINES Contents Introduction 4 Historical Background 5 Domestic Religious Factors 7 International Factors 10 Religion and Socioeconomic Factors 11 Resources Key Events 13 Religious and Nongovernmental Organizations 14 Further Reading 15 Discussion Questions 16 BERKLEY CENTER FOR RELIGION, PEACE & WORLD AFFAIRS AT GEORGETOWN UNIVERSITY CASE STUDY — PHILIPPINES 3 Introduction The Philippines, the only Christian-majority nation in the government. This case study explores religiously Southeast Asia, has experienced ethnoreligious conflict inspired peace efforts, particularly by Catholic peace- for decades in Mindanao. The island, the Philippines’ builders engaging the Armed Forces of the Philippines second largest, is home to three major groups: Mus- (AFP) as well as interfaith forums, demonstrating that lims, Christians, and Lumads. Since 1969, fighting faith-inspired peacebuilding can promote positive rela- between Muslim separatists and the government has tionships across ethnic and religious divides due to the killed approximately 160,000 people and displaced credibility of some religious leaders and institutions, two million more. After a decade-long peace process their moral warrants to oppose injustice, their willing- collapsed in 2008, fighting once again resumed be- ness to persevere over long periods of time, and other tween the Moro Islamic Liberation Front (MILF) and factors. IHH Qurbani campaign, Philippines-Moro, 2007 4 BERKLEY CENTER FOR RELIGION, PEACE & WORLD AFFAIRS AT GEORGETOWN UNIVERSITY CASE STUDY — PHILIPPINES Historical Background The Philippines is composed of 7,100 islands and islets. ippine government.4 Full-scale civil war broke out when Of these, Mindanao makes up one-third of the landmass President Ferdinand Marcos declared martial law fol- of the Philippines, and its 21 million residents represent lowing increased violence by the MNLF in 1972. At the a quarter of the Filipino population. At the southern end time, Manila strategically divided Mindanao into three of the Philippines, Mindanao is close to Indonesia—the regions for the purpose of governance and security: West- most populous Muslim nation in the world—and some ern, Northern, and Southern Mindanao. Over the ensu- distance from the national capital in Manila. ing decades, over 160,000 fatalities and untold destruc- tion characterized the Mindanao conflict. Only in 1996 With Spanish conquest in the sixteenth century, colonial did the Philippine government and the MNLF negotiate rule influenced the ethnic and religious composition of a substantive agreement. The agreement recognized an the Philippines, in part by introducing Catholicism. (Is- Autonomous Region of Muslim Mindanao, granting self- lam had previously been introduced in some regions by governance, but not independence, to some Moro areas.5 Muslim traders.) Colonial policies, including land titles This did not prove to be an enduring settlement, however, and patronage, created deep-seated prejudices among the as much of the promised aid failed to materialize, corrup- different ethnolinguistic groups, particularly those who tion and violence persisted on both sides, and the treaty resisted conversion to Catholicism. was never fully implemented.6 In 1565, Spaniards created the term Moro (Moor) to The accord and its aftermath furthered divisions within describe the Muslim population of the southern Philip- the MNLF between moderates and hardliners. The more pines.1 This region was never fully controlled by Manila or radical Moro Islamic Liberation Front (MILF) formally integrated into the larger country.2 As a result, economic split from the MNLF in 1977, claiming that it wanted “an and political integration of Mindanao was slow and un- Islamic political system and way of life.” They put greater successful both during the centuries of Spanish rule and emphasis on autonomy and on Islamic governance, and later during US rule after the Spanish-American War. Af- placed the struggle against the central government under ter the Philippines achieved independence in 1946, the the banner of jihad.7 Muslim population became progressively more marginal- ized by the central government. Settlement of Mindanao In 1997, the government brokered a ceasefire with the by northern Christians, supported by what many south- MILF. However, by 1999, a new government in Manila, erners viewed as unjust property laws, contributed to the led by former film star Joseph Estrada, opposed further political alienation of the Moros.3 concessions to the MILF.8 In fact, President Estrada launched an all-out war against the group in 2000. An- In the 1950s and 1960s, Salamat Hashim led the seces- other splinter group from the MNLF called Abu Sayyaf, sionist Moro National Liberation Front (MNLF). This led by Muslim scholar Abdurajak Janjalani, emerged at organization sought to unite the South’s disparate Muslim about the same time with the goal of complete indepen- tribes and forge a new identity separate from the Phil- dence and establishment of an Islamic state in Mindanao. BERKLEY CENTER FOR RELIGION, PEACE & WORLD AFFAIRS AT GEORGETOWN UNIVERSITY CASE STUDY — PHILIPPINES 5 Among the tactics of this extreme, Al-Qaeda-affiliated Over the last decade, efforts have been further compli- group were kidnappings and bombings.9 cated by the emergence of even more radical Al-Qaeda- affiliated groups like Abu Sayyaf. Simultaneously, how- A return to fighting displaced more than 900,000 civil- ever, religious actors have increasingly partnered with the ians.10 Following protests against government corruption, government and the military in peacebuilding efforts, Vice President Gloria Macapagal-Arroyo assumed the with some notable successes. Those successes have not led presidency in 2001. Over time, she began to implement to outright peace in Mindanao, but interfaith efforts like a new policy of negotiations in Mindanao, although find- the Bishops-Ulama Conference—an interfaith council of ing common ground proved complex and difficult. Christian and Muslims leaders—and active peacebuilding by the military and groups like the Mindanao Peacebuild- Arroyo’s successor, President Benigno Aquino III (elected ing Institute have fostered new relationships, dampened 2010), has continued efforts to forge peace in Mindanao. tensions, and improved security in some areas. Mindanao 6 BERKLEY CENTER FOR RELIGION, PEACE & WORLD AFFAIRS AT GEORGETOWN UNIVERSITY CASE STUDY — PHILIPPINES Domestic Religious Factors The success of religious actors in contributing to peace is due tributing to more friendly relationships between the mili- both to their social legitimacy and to widespread skepticism tary and local populations. Realizing that the military can of the goodwill and competency of the country’s primary greatly benefit from such discussions, General Ferrer ordered peace brokers—the government and the military. Two of other military officers to receive peacebuilding training. To the principle domestic efforts at peacebuilding in Mindan- date, almost 40 officers have completed the workshops, lis- ao are discussed below: the partnership of the armed forces tening to local concerns, learning conflict resolution tech- with the Mindanao Peacebuilding Institute and subsequent niques, and trying to clarify roles and issues paving the way changes to the military’s approach in the region; and the for mutual understanding. These efforts have been led, in work of the Bishops-Ulama Conference. part, by conflict resolution experts supported by the global NGO Catholic Relief Services (CRS) through the Mind- Peacebuilding and the Military anao Peacebuilding Institute, and are therefore informed by Catholic social teaching.14 Many residents of the Mindanao region have historically been suspicious of the AFP’s efforts to bring stability to CRS has been working on development in Mindanao for Mindanao due to religious and cultural differences as well more than two decades,
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