Where the Journey begins

The forum, "Journey to Peace: Understanding Muslim-Christian Commonalities," sponsored by the Center for the Promotion of Peace and Development in Mindanao," opens today at SEARCA, UP-Los Banos. As the Forum title suggests, the intention is to create awareness among Muslims and Christians of the values they have in common, and understand, appreciate and respect them as a prelude to peaceful co-existence.

The speakers are experts in their fields: Dr. Carmen Abubakar, dean of the UP Institute of Islamic Studies, will talk about Muslim society and women. Commissioner Mehol Sadain of Comelec will compare Shari’ah and Philippine laws. Fr. Oscar Ante, OFM, will show similarities — and points of divergence, for sure — between Islam and Christianity.

The forum, I must say, is a casual, nevertheless sincere, effort at building bridges between two cultures torn by enmity and prejudices. But just as important in this journey to peace as sharing personal experiences and breaking bread together is understanding the roots of the Moro-Christian conflict from the historical perspective.

Dr. Abubakar’s specialization is Islam society and Muslim women. But she has also written an incisive analysis, entitled, "Muslim-Christian Relations: A Moro Perspective," where she sees the reexamination of historical roots as necessary as "we have not sufficiently learned its lessons so as to effect the necessary changes for the solution of the (Moro) problem."

Abubakar posits that imperialism and colonialism "unleashed a chain of policies and events the effects of which are still being replicated in present-day realities as well as exerting a negative effect on Muslim-Christian relations."

Tracing the impact of Spanish rule over the Philippine inhabitants, she says the coming of Spain to the Philippines has been understood in the context of the triple G’s, namely: Gospel, Gold and Glory. "These were the acknowledged motives that gave impetus to the imperial and colonial pursuits of the West."

Dr. Abubakar touches on the early contact between Spaniards and Muslims. At the height of Islamic expansion in the 8th century, the southern part of Spain came under the rule of the Berbers from Morocco. These Berbers became known as Moors and their descendants as Moriscos. The Berbers were later taken over by Spain; an agreement was signed in 1491 guaranteeing the Moriscos free exercise of faith. A later policy of forcible conversion led to a series of rebellions by the Moriscos. The Spanish Crown’s final solution was the Moriscos’ expulsion in 1609.

Legazpi and subsequently the governor-generals were determined to pursue similar policies against the Moors in the Philippines, whom they had automatically linked to the Moors in Spain.

The church-state relationship was further enhanced by the fervent and intense devotion of the Spanish Royalty toward the faith. "The religious component of the expeditions therefore was not simply accessory but integral to the whole imperial and colonial enterprise. It was for this reason that priests accompanied all expeditions."

One is not surprised, says Abubakar, "at the relentless drive that the Spaniards mounted against the Moros or at the lasting hatred that they held against these people who refused to be subjugated to the very end. Eternal enemy."

Things did not change for the better under American rule. The Americans sought to carry out the classic colonial strategy of "Manifest Destiny" through 1) the use of military power to subjugate the people, 2) establishment of a political system to ensure the complete subjugation of the people and the total subservience to colonial authority, and 3) the penetration in the cultural life of the people through institutions like education. All these moves were intended to keep the people quiescent and the colonial structure in operation, says Abubakar.

The Americans abolished the sultanate and created a Moro province directly under the supervision and control of American governor-generals. Compulsory public education was instituted to advance the pacification and assimilation of the Moros. Moro reluctance to attend the public schools was seen as the height of intransigence. But, says Abubakar, "it is worth noting that because many Moros stayed away, they were able to retain, to a large extent, their cultural and historical identities as a people… and they were able to pass on this consciousness to their children, who continued to possess a sense of history and distinct identity."

The Americans went a step further and systematically began to drastically alter the societal base of Moro communities. This was done through the introduction of the Torrens system of land titling which resulted in the alienation of vast tracts of lands and their being owned privately by migrant settlers and corporate industries. Furthermore, lands that that had been designated as public domain were made available to any claimant who might not even be a Moro.

It is important that colonial notions are rectified in order to rid the mind of colonial baggage and leave it open to new and existing possibilities in the creation of a relationship free of any colonial covering, says Abubakar. For this is a necessary condition if relations between Moros and Christians are to improve. Vital to this effort is understanding the Moro’s claim to self-determination and their demand for self-rule. "This is a demand that has moral, legal and historical foundations and cannot be withheld or denied on the basis of colonial prerogatives."

The Christian majority, she continues, who became heirs to this colonial setup must no longer hesitate to set the record straight. The Moros are not their enemies for both of them were victims of the same colonial greed and ambitions.

Once the major colonial notions are rectified, "Moros and Christians can start to make their own history not as enemies, but as equals and friends. By them, perhaps the colonial ghosts can be laid to rest — in peace."

Going back to today’s forum, aside from talking about commonalities, discussants will present possible areas of cooperation between Muslims and Christians. Dr. Fernando Bernardo will talk about food security as a necessary component to peace; Dr. Feliciano Calora, about peace and agriculture, and Saeed A. Daof, director-general of CPPDM, about how Muslims and Christians can work together on specific projects.

CPPDM is grateful for the support given to the forum by PAGCOR, the UPLB-CA Class ’55 Alumni Association, Education Secretary Florencio Abad, SEARCA director general Arsenio Balicasan, Maquiling Breeze Resort, Achmed and Mrs. J. Sarapuddin and Ronald McDonald House Charities.

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