MINDANAO PEACE COMMUNICATION KONSULT MINDANAW.visions, Voices Values

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KONSULT MINDANAW!

BUC AVISORY BOARDArchbishop Fernando R. Capalla, DD(Archdiocese of Davao)Bishop Hilario M. Gomez, Jr.(UCCP Bishop Emeritus)Dr. Hamid A. Barra, PhD(Ulama League of the Philippines) PROJECT MANAGEMENT TEAMProject Team LeaderFr. Albert E. Alejo, SJ, PhD ,Consultation Coordinators Atty. Udtog Jhal M. Tago (Muslim),Dr. Ofelia D. Durante (Catholic), Dr. Fedelina B. Tawagon (Protestant), Mr. Jimid P. Mansayagan (Lumad),Communication Program Officer Mr. Rafael R. Gomez, Administrative Officer Mr. Jimmie-Loe P. de la Vega, Systems Coordinator Ms. Nancy P. Bullecer,Finance OfficerSr. Lou Solijon, Asst. Finance OfficerMs. Jana Jean G. Dacobor,General Services Ms. Dia de Michelle F. Jaim, Mr. Jay Monte de Ramos, Ms. Myra Luz E. Cezar

Report writers: Prof. Rufa Guiam, Atty. Charina Sanz, Ms. Cecile Rodriguez, Ms. Ma. Luz de CastroConsultants:Atty. Soliman Santos, Ms. Mucha-shim Aquiling Arquiza, Ms. Susan Granada,Dr. Tina Montiel, Prof. Alih Ayub, Mr. Paul Paraguya

REGIONAL PROJECT MANAGEMENTCaraga Regional Center: Fr. Saturnino Urios University Regional Coordinator Dr. Alma Eleazar Asst. Coordinator Dr. Mary Grace M. Brongcano Admin Ms. Ivy Flores

Northern Mindanao Regional Center: Dansalan CollegeRegional Coordinator Dr. Fedelinda B. Tawagon Asst. Coordinator Mr. Erasmo Gauzon Admin Ms. Grace Cabilan

Lanao Regional Center: MSU Marawi Regional Coordinator Mr. Minalang Barapantao Assistant Coordinator Prof. Intuas M. Abdullah Admin Mr. Mujeeb Barra

Zamboanga: Ateneo de Zamboanga University Regional Coordinator Dr. Howard Maego Assistant Coordinator Ms. Cecile Simbajon Admin Ms. Maedellee de Villa Ms. Ma. Theresa Regalado

Davao-ComVal Regional Center: San Pedro CollegeRegional Coordinator Dr. Serge Opena Asst. Coordinator Dr. Marleonie Bauyot Admin Ms. Joy M. Delgra

Central Mindanao Center: Notre Dame University Regional Coordinator Dr. Norma Gomez Asst. Coordinator Prof. Sheila G. Algabre Admin Prof. Reydan Lacson

Basulta Center: MSU TawiTawi Regional Coordinator Prof. Said M. Alih Assistant Coordinator Dr. Injungcarna S. HamisDocumentor/Admin Prof. Evelyn G. Rasul

Soccsksargen: MSU Gen. SantosRegional Coordinator Dr. Domingo Non Assistant Coordinator Mr. George Gunay Admin Fr. Angel Buenavidez

Special FGDs and Data Management: Ateneo de Davao University Coordinator Ms. Maria Luz S. de Castro Shura Team

Global Web Team

Ms. Christine M. ValenciaMr. Emmanuel John L. LugaMr. Oneil B. VictorianoMs. Rosemary M. FernandezDr. Cecile PasinoMr. Neil P. Pancho

Published by theBishops-Ulama Conference6/F Elena Tower InnA. Bonifacio Avenue, Tibanga9200 Iligan City, PhilippinesEmail: [email protected]

Copyright 2010 by the Bishops-Ulama ConferenAll rights reserved.

No part of this book may be reproduced or transmiin any form by any means electronic or mechanicaincluding photocopying, recording or by anyinformation storage and retrieval system withoutthe written permission of the publisher.


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FOREWORD

Consultation and dialogue are part of our pastoral ministry as Catholic bishops. The same holds true for Muslim ulama and Protestant bishops and pastors.

To do these two activities in a professional manner was a big task and challenge aswell as a rare opportunity. Consultation and dialogue for hundreds of focused groupsthroughout Mindanao involving almost all sectors of society were certainly a gigantictask; to bring together peoples of different religions and political persuasions wasenormously challenging; and to do all these for the sake of peace and harmony was agreat and welcome privilege.

So when President Gloria Macapagal Arroyo publicly requested the Bishops-UlamaConference (BUC) to spearhead the Community Consultations and Dialogue after thecollapse of the MOA-AD, we did not hesitate for two reasons: the request was within ourcapacity and mandate and no preconditions were included in the presidents request. To carry out this unprecedented and historic task we were blessed with the professionalsupport, expertise and laudable commitment of academicians, researchers and analystfrom Catholic, Protestant and Muslim Colleges and universities including professionalsfrom the Indigenous Peoples sector. The group was headed by Fr. Albert Alejo, SJand was called the Project Management Team. The project was labelled KonsultMindanaw (KM). This was made possible with the nancial assistance of the PresidentialManagement Staff (PMS), Office of the Presidential Adviser on the Peace Process

(OPAPP), and The Asia Foundation (TAF).

Our deep gratitude and appreciation for an excellent job goes to Father Alejo andhis Team members in the KM central office and in the regions. Equally grateful andappreciative, we the BUC Convenors convey our thanks to the unknown, unnamedand enthusiastic members of the focused groups who represented and symbolizedin some way the Voices, Visions, and Values of the people of Mindanao. This ExecutiveSummary booklet deserves the full attention and deep interest of the PhilippineGovernment, development workers, peace advocates, local and international NGOs,and religious leaders and revolutionary movements.

For the BUC Convenors,

FERNANDO R. CAPALLA

Archbishop of Davao BUC, Co-convenor


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BISHOPS-ULAMA CONFERENCE6 th Floor, Elena Tower Inn, Tibanga, P.O. Box 43836, 9200 Iligan City

Tel.: (063) 223-2928 Tel/Fax: (063) 223-8120e-mail: [email protected]

RESOLUTION No. 01/09

WHEREAS, THE Bishops-Ulama Conference (BUC) has been promoting community consultations and dialogues forthe past thirteen (13) years in Mindanao;

WHEREAS, the Government of the Republic of the Philippines (GRP) has suspended the peace negotiations andhas dissolved its negotiating panel after Supreme Court has judged the Memorandum of Agreement on AncestralDomain (MOA-AD) with the Moro Islamic Liberation Front (MILF) unconstitutional;

WHEREAS, the same GRP has embarked on a new peace paradigm which is community consultations and dialogues

and has officially requested the Bishops-Ulama Conference to lead these consultations and dialogues, leaving nodirectives on how, and when to undertake such activities;

WHEREAS, the BUC, considering the Governments request is in line with its objectives, has decided to accept therequest as its contribution to the peace process;

WHEREAS, the BUC, to effectively undertake these Mindanao-wide activities, sought the expertise of theAcademicians and resources of the Christian-Muslim Colleges, Universities and Ministries in Mindanao and afterseveral months of preparations the project General Design was completed by the design committee and submittedto the tripartite commission headed by the three (3) Convenors: Archbishop Fernando R. Capalla, Dr. Hamid Barraand Bishop-Emeritus Hilario Gomez, Jr.;

NOW THEREFORE, the Tripartite Commission with a quorum of 7 out of 12 members of the Bishops-Ulama Conference,after the powerpoint presentation of the Project Design and clarications have been made, has unanimously decidedto approve in principle the general features of the Design and has assured the presenters the availability of nancialresources for the implementation. It was further resolved to engage the expertise of academicians and researchersfor the implementation subject to a mutually agreed Terms of Reference. Furthermore, it was resolved to seek theassistance of funding institutions for nancing the implementation of the project.

Approved on 19 January 2009 at the Pius XII Catholic Center, UN Avenue, Paco, Manila, Philippines.

SIGNED BY:

FERNANDO R. CAPALLA, DD DR. HAMID A. BARRA, PhD Archbishop of Davao Ulama League of the Philippines

BISHOP HILARIO M. GOMEZ, JR. UCCP Bishop Emeritus


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KONSULT MINDANAW 2010Voices, Visions & Values: Peoples Platform of Peace in Mindanao

Visions, Voices and Values:PEOPLES PLATFORM

FOR PEACE IN MINDANAO

Peace process, therefore, has to beparticipatory. People dont just desirepeace, they also delight in building it.Konsult Mindanawshares in this wisdom,culled from local initiatives and livinginsights from many parts of the world 1: that

while governments and rebel groups maysign peace agreements, ultimately,

1 For comparative readings on publicparticipation in peace processes, see Accord.Owning the Process: Public Participation inPeacemaking. Catherine Barnes, Issue Editor.London: Conciliation Resources. Cynthia J.Arnson, Ed. Comparative Peace Processes inLatin America, Washington, D.C.: WoodrowWilson Center Press. 1999. Vicenc. Fisas, 2009Yearbook on Peace Processes. Barcelona,Spain: Escola de Cultura de Pau. 2009. JohnPaul Lederach. The Moral Imagination:

The Art and Soul of Building Peace. OxfordUniversity Press. 2005. Harold H. Saunders.A Public Peace Process: Sustained Dialogueto Transform Racial and Ethnic Conicts.New York: St. Martins Press. 1999. Paul van Tongeren, Brenk, Malin, Hellema, Marte, andVerhoeven, Juliette, Eds. People BuildingPeace II: Successful Stories of Civil Society.European Centre for Conict Prevention. 2005.

Peace process is too precious to be left alone to the negotiation of twoghting forces ---or even three. We need the visions, voices, and values ofdiverse groups, starting from those who are directly afflicted by conict,and extending to those whose lives are also affected. It is understandablethat different groups may register opposing analysis on how the conict

in Mindanao started and how it can be resolved. Many Muslims inCentral Mindanao and ARMM in general believe that the approval of theMemorandum of Agreement on Ancestral Domain (MOA-AD) is the answerto the centuries of struggle of the Bangsamoro for self-determination. Thisposition is shared by some Christians as well. Others, however, see Mindanaopeace more as a result of satisfying basic needs, respecting collectiveidentities, exercising good governance, caring for the environment, anddeepening ones spirituality. Nevertheless, there is one thing people share incommon: the desire to be involved in the search for peace.

Peace is not only the absence of war, it is when Muslims, Christiansand Lumads dont have to worry about their food three times a dayand where to get them, when they have decent homes, when they haveenough for the schooling of their children and healthy environment.Theyll not be angry, so theres peace from within and among them. -Urban poor from Central Mindanao

Peace process, therefore, has to be participatory. People dont just desire

peace, they also delight in building it. Konsult Mindanawshares in thiswisdom, culled from local initiatives and living insights from many partsof the world 1: that while governments and revolutionary groups maysign peace agreements, ultimately, its the people who have the burden---and the joy---of rebuilding schools and houses, re-trusting institutions,welcoming ex-combatants, looking for new breed of leaders, nourishingthe environment, energizing tired bodies, bridging gaps across mindsets,healing painful memories, and appeasing the spirits of the land.


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KONSULT MINDANAW 2010 Voices, Visions & Values: Peoples Platform of Peace in Mindanao6

But what does it mean to take seriouslythe peoples peace perspectives? ForKonsult Mindanaw,a project of theBishops Ulama Conference, it has meantconducting more than three hundred(300+) focus group consultations fromBasilan to Butuan, reaching out even toMindanawon communities in Baguio andBrookespoint. It meant confronting thefour major questions: (1 ) What is your visionof peace in Mindanao?(2)What are yourrecommendations for the GRP-MILF peacetalks? (3) What other activities must we doto attain broader peace?(4)What are youwilling to offer and sacrice for the sake of peace in Mindanao? It meant asking thesequestions to women wearing veils as wellas to retired men in uniform, mobilizingresearchers from ten academic institutionsand recruiting artists for multi-media acommunications. It meant reviewing

voluminous analyses and conferenceproceedings. All these were done in a spanof twelve months, following the temporarycollapse of the GRP and the MILF peacenegotiation in late 2008.

More than 5,000 individuals participatedin Konsult Mindanaw , representing asignicant number of Muslim, Lumad,Catholic and Protestant populations fromall over Mindanao. Participants came fromdifferent sectors of society, including

youth, women, professionals, business,traditional and religious leaders, academe,internally displaced persons, childrensrights advocates, armed groups, mediapeople, and artists. We must admit though,that this project relied on a few interviewsand secondary sources with regard to localgovernment, partly because they havehad their voices heard in many public fora.But all in all, we heard different languagesbecause the process allowed them totell their stories in an atmosphere that

encouraged openness.

The benet of participation, however, wasnot limited to informants alone. We, theresearchers, have experienced this projectas a personal landmark in our own lives.In the process of documenting peoplesviews, we discovered new perspectives.In analyzing the data, we grappled with

our own prejudices and misconceptions.For us, then, Konsult Mindanaw was ahumbling experience. Instead of braggingabout the comprehensiveness of thisconsultation series, we are encouragedto compare notes with other groups andlisten to all those who have somethingto say. Listening---and listening intently---has been for many of us not just anintellectual and democratic exercise, but amoral and even a spiritual journey.

In this Peoples Platform for Peace inMindanao, we offer our contribution tothe current peace initiatives. Withoutplaying on words, we stumbled upon six platforms for peace in Mindanao. Theseplatforms are not formulas orsure-re solutions to conict, but akind of foundation and support forall our efforts to assert the struggle

to understand and live in mutualunderstanding with each other.

The rst of these platforms is Sincerity. It is all over the recorded sentiments ofthe Konsult Mindanaw participants. Wehear people expressing suspicion thatsome of those who are in charge of peaceprocess are not really interested in theresolution of the conict. But when theysay mistrust, we hear their plea for signs ofsincerity. Security addresses peoples fear

of all kinds of violence, from state-relatedwar to clan conict to private armiesand proliferation of arms, to the fear ofhunger and even of ecological disasterdue to environmental plunder. Sensitivity is our word for recognizing the manyhurts people experience ranging fromthe effects of historical injustice, todiscrimination, misrepresentation,neglect, and culture-blind governanceand development programs.

At the same time, we also recognize thepeoples energy and commitment toparticipate in peace building, whether asindividuals or as communities, and hencewe highlight Solidarity . Solidarity is notan abstract feeling of sympathy, but acollective action of different groups for thesake of the common good. Spiritualitymay come as a surprise to some civil

society groups, development partners,and government agencies, but not toordinary people, who see that peace canonly be lasting if there is healing, whichin turn requires more than economic andsocial intervention, or political and militarysolutions. Dialogue, and consultation itself,is a spiritual mission. Even the land itselfneeds ritual healing for all the woundsthat have been inicted upon it down thelong history of conict, having to absorbbombs, blood and corpses. Finally, weinclude Sustainability to account for theinstitutional requirements to support thesevarious efforts.

We know that there is so much more to begleaned from the richness of the originaldata and experience. And there is so muchmore to learn from other groups andinitiatives! Allow us, however, to share the

following synthesis of our multisectoraland cross-regional consultation, as wellas our recommendations, in the service ofthe formal peace talks and of the broaderpeace process in our beloved Mindanao.God bless our land, our peoples, and ourfumbling search for peace.


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SINCERITIf both sides are sincere, Peace can be achieved. I feel gagreement is implemented, but I feel bad if the agreemenimplemented, because the confict becomes bigger and bi

--- Rural folk in Basulta

People are confused on the diverseviews, actions, and pronouncements ofthe different agencies of government indealing with conict and rebellion. Peacepanels, for example, take one approach,military has another tack, congresscries neglected, local government feelsbypassed, and Malacanang washes hands.People are searching for sincerity as

over the inghting between and amongdifferent subgroups of the Bangsamoropopulation. Even NGOs are divided, forreasons not clear to people.

Participants in Konsult Mindanawregistered a strong demand for sincerity

especially on the part of the PhilippineGovernment, but also from the MoroIslamic Liberation Front and theirsupporters. This demand is especiallyaddressed to leaders and officials who inboth government and MILF hold positionsof trust and accountability. Participantsare looking for good examples or modelsof sincerity .

AcknowledgingPeoples Mistrustand Confusion

expressed in consistency and coherence ofactions from their leaders. 2

Similarly, people get confused on thepositions of the different Moro groups andtheir supporters. People are not clear onthe positions of the MNLF, MILF, and other

clans, organizations, and personalities.Some areas register a grave concern

2 This does not necessarily mean that people aretotally cynical about the efforts of the government.SWS notes in its national survey that most seegovernment as sincere in its efforts to reach out toMuslim rebels in order to achieve peace in Mind-anao. SWS Surveybook on Muslim Attitudes andOpinions 1995-2000, SWS National Surveys, p.77.

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Responding withConcrete Formsof SincerityP olicy Cohesion. The Philippine Governmentmust develop a more cohesive and

rationalized government policy on peaceprocess. All government agencies directlyand indirectly involved in the peace process---including the military, the legislators, thelocal government officials, the securitycluster of the cabinet, and others---mustbe in constant dialogue, to avoid seriousinconsistency of policy direction andpractice in dealing with revolutionary groupsand other actors involved in conict. Thegovernment must not be trapped by short-term interests but must take a long viewand clear vision toward lasting peace. Thenew administration must take advantage ofthe fresh mandate from the people in orderto galvanize support for the more viablenegotiated solution to the armed conict.

Transparency through Public Consultation andCommunication. The GRP and MILF peacepanels, in cooperation with civil society(including media), the International ContactGroup and the Malaysian facilitator mustdevelop a comprehensive Information,Education, and Communication (IEC)

Program that will address all issues andconcerns of the on-going peace process. Itshould be designed with maximum peopleparticipation in mind, making it accessibleto all sectors in the communities and toall institutions. A primer on the on-goingpeace talks should be developed by a teamof experts, the members of which will berecommended by both panels. As a toolfor expressing sincerity, the primer and thesubstantive dialogues will have to presentthe following messages: (1) That bothparties are sincere; (2) That as a matter offact, the two parties have already reachedan agreement on some important points;(3) That they have discussed a number ofthings but would welcome citizens viewson how to move forward; and (4) That theyhave received substantive recommendationswhich they have not discussed and for whichthey need the views of the public. Messageslike these might win openness to some

forms of eventual compromise solution. Theymight even win cooperation of the people inthe implementation of a future agreement.

Fulll Previous Agreements. Sincerity on thepart of the Philippine Government requiresan honest assessment of its commitmentto previous peace agreements, such asthe Final Peace Agreement with the Moro

National Liberation Front (MNLF) and otherformer rebel groups. It would be good forpeople to know how many of the provisionsof the Agreement have been realized. Whilethe next peace negotiation is underway,the maximum implementation of thosecommitments must be enforced. For theIndigenous Peoples, fullling previousagreements would include those sealedbetween their Lumad and Moro ancestorsin the past, as well as between Lumad andsettlers and corporations in recent history.

Strong Mandate for the Peace Panels. Sincerityalso demands that the Government choosesthe best peace panel members. Membersof the peace panel must be known to bewith integrity, competence and love forMindanao. As much as possible, they mustcome from Mindanao and are known tobe dedicated to peace initiatives, and areknown to be of high moral quality. Themembers of the panel must study hard andwork as a team. Sincerity also demandsthat once they pass scrutiny, the GRP peace

panel must be given a clear and strongmandate. Peace panel members, however,are not political gures. Government mustpresent a credible face to the peaceprocess; this role can be played by aprominent government official who enjoysand attracts peoples trust.

Bangsamoro Unity. Similarly, Bangsamorogroups must also try to achieve unity ofpurpose among the various revolutionarygroups, civil society organizations, rebelsupporters, and those who are duly electedor appointed in government service. Inresponse to peoples concerns, the MNLF andMILF, in particular, must achieve consensuson at least some of the major points beingaddressed in the peace negotiations. Keyleaders of the Bangsamoro struggle must alsoexpress their sincerity through the selectionof credible representatives. In this way theycan win the trust of the people.

Good Governance of ARMM. Failure ofgovernance in the ARMM is seen by manyas a sign of insincerity not only of localofficials but also of the national governmenThe ARMM was created by the Philippinenational government to address Bangsamorogrievances. The prevalence of perceivedrampant corruption in the ARMM destroystrust. They even fuel violence. Refusal to

discuss the prevention of corruption inthe peace negotiations will not build trustand condence. On the contrary, sincereacknowledgment of past and presentmisbehavior can lead to more effectivemeasures to ensure wise and just allocationof both local and foreign funds intended toserve the people. Highlighting good practicewithin ARMM can win public trust both insand outside ARMM.3

Critique, not Cynicism. Critics of the peaceprocess have to show sincerity as well bycontributing informed analysis and viablealternatives. Together with other peaceadvocates, critics must be respected ascitizens who take their public accountabilityand their faith imperatives seriously.Prophetic voices from the margins disturb ueven as we claim to speak about peace.4

3 Along with land tenure program, practices of good gov-ernance must be promoted and actively enhanced. Trans-parency and accountability will help demonstrate sincerityin facilitating restorative justice to the Moro people. Localleaders and national leaders have in the recent past actedas architects of destabilization, which in turn created more

conicts on a micro levelPromoting good governanceat all levels is a necessary ingredient in resolving conicts.Land Tenure Stories in Central Mindanao. 2009. Davao City:Local Government Support Program in ARMM. The grind-ing cycle of poverty and ignorance, and the dependence ofthe people on informal structures are permanent xturesin the near-absence of governance in the [ARMM]. There isa failure to deliver basic services and a general breakdownof government institutions. These function dismally or notat all, or are misdirected to serve the personal interests ofthose in power. Any delivery of services must go throughthe local kingpin. The feudalistic patron-client relationshipremains the norm. Amina Rasul. 2003. A Look at Corruptionin the ARMM and the Role of Faith-Based Organizationin Fighting Corruption. In Muslim Perspectives on theMindanao Conict: The Road to Peace and Reconciliation.Makati: AIM Policy Center, Asian Institute of Management.4 Unless we see scholarly works and political speeches free ofall the rhetoric, much still remain to be written and un-written.We want concrete outcomes on the ground, in homes, inhearts, not in glossy academic papers and well-researchedproposals or political analyses, certainly not of those dubiousones by intellectuals and self-claimed religious authorities cumpolitical cadres who have not felt what loss of self-determina-tion and oppression really are in being invisible and powerless,while dumped to the side and assigned roles to weep andheal the wounds (peace-criers, huh!) as men having the soleprivilege of digging the grave, burying and avenging the dead,exclusively performing the salatul janazah to save souls, whilewomen are conveniently excused for having menstruations,or hushed off to the kitchen to fetch the snacks. Mucha-ShimQuiling Arquiza. Nashiza Speaks on Peace Talks. In Children ofthe Ever-Changing Moon: Essays by Young Moro Writers. Editedby Gutierrez Mangasakan II. Manila: Anvil.


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Many Mindanawons do not feel safe. Somepeople fear physical violence and armedconict. When asked about their vision ofpeace, most of the participants mentionno more conict and end of ghting.They want to go on with their ordinary liveswithout fear. We want our children to go toschool, and come home alive. And to some

SECURITVision of peace kanang lugar nga wala nay pulis, wala nay militarbangko wala nay security guard, mga tawo nga makalakaw anytimday, or anytime of the night, nga dili maglingi-lingi kay hadlok sila

--- Religious leader from Zamboanga Peninsula

AddressingPeoples Fears

extent, this is true to those living in areasoutside of armed conict, because violenceis not limited only to the clashes betweengovernment and rebel forces of both the

MILF and the New Peoples Army (NPA). Thereare also regionalized sources of fear, likeclan conict, kidnapping, drug trafficking,and militarization around big industries,plantations, and mining operations.

In expressing their vision of peace,Mindanawon imagine a radical reductionof arms, guns, ghting, and checkpoints.

During many of Konsult Mindanaw resultsutilization forums, people ask, We have noplantation of guns, why are there so manyguns around? Laws on the acquisition and

holding of rearms are already in placebut the implementation leaves much to bedesired. A number of political familiesboth Christians and Muslims---are reportedto have arsenals of small and long rearmsand stacks of ammunitions. These familiesblatantly aunt the use of these rearmsthrough their private armies. These gunsare supposed to provide security for the

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traditional politicians, but they also becomesources of insecurity for ordinary people inthe communities where these families rule. 5

Thebakwits (displaced populations)want to return home but they need tofeel secure that they will not be caughtagain in the crossre. For decades CentralMindanao and Lanao regions have beenthe arena of armed conict in Mindanao. 6 Children and women remain to be themost vulnerable during times of conictand prolonged displacement. 7 Specialfocus group discussions and voluminoussecondary data conrm this sad state ofthe perennially displaced persons.

While there are concerns that cover thewhole of Mindanao, and even the country,the different regions and sectors also haveto contend with unique sources of conict.

Rido or clan conicts are a source of greatanxiety in Central and Northern Mindanao,and the Basulta region. 8 The Basulta areahas to solve kidnapping issues. In manyparts of Mindanao, especially ARMM,drugs are a menace. Many parts of Eastern

5 Accounts and studies on warlordism of some politicalclans have recently been given attention in recentliterature, even before the November 23 massacre inMaguindanao, allegedly committed by some membersof the Ampatuan clan. This topic, however, has beenpractically silenced in official government and foreigndonor reports, as well as in the majority of civil society

discourse. See, for example, Peter Kreuzer (2005),Political Clans and Violence in the Southern Philippines.PRIF Report No. 71. Peace Research Institute Frankfurt.Francisco J. Lara Jr. and Phil Champain (2009). InclusivePeace In Muslim Mindanao: Revisiting the Dynamicsof Conict and Exclusion. London: International Alert;Philippines: Shattered Lives Beyond the 2008-2009Mindanao Armed Conict. ASA 35/006/2009. FranciscoJ. Lara Jr (2009) Collusion and collision in Muslim Mind-anao. http://www.gmanews.tv/story/178735/collusion-and-collision-in-muslim-mindanao (7 dec)6 According to the Geneva-based Internal Dis-placement Monitoring Centre, the Philippines topsthe most number of IDPs with 600,000 in 2008.7 The United Nations Childrens Fund has placed the

number of children and women to comprise 80%of the total number of IDPs in Mindanao in 2008,totalling 480,000 (Center for Women Resources 2008).While trauma among women and children is perva-sive, interventions to help them recover is intermittentand lacking (Balay Rehabilitation Center, Inc.) GlobalSecurity and the UN CHR has reported that childrenare being recruited by the MILF as ghters althoughthe MILF leadership has repeatedly denied this.8 Cf. Rido: Clan Feuding and Conict Managementin Mindanao. Ed. Wilfredo Magno Torres III. MakatiCity: The Asia Foundation.

Mindanao are exposed, more to the NewPeoples Army than the MILF.9 In Davao andother places as well, urban death squadshave killed almost a thousand in the last tenyears right at the heart of the city. 10

Some people equally fear hunger andpoverty. They are also deadly. Conict isthe result of the lack of basic needs. It isalso true that conict itself is a source ofthis deprivation. War destroys schools,roads, and properties. Fighting resultsin the burning of crops. The universalMindanawon vision of peace is intimatelylinked with well-being, with the delivery ofbasic services, especially having food onthe table, health care, and affordable andmeaningful education for the children.

And those who live in delicate environmentfear of natural and manmade disasters that

lead to destruction of life and property andto forced displacement. Caraga, NorthernMindanao, Zamboanga, Davao Regionand Southern Mindanao regions strugglewith environmental conicts. The wantonexploitation of natural resources also sows fearamong the people as it is often accompaniedby militarization. Participants from ruralcommunities link the conditions of unpeaceto the issues of environmental destruction,land-use and management and landownership. Lumad farmers, professionals, and

tribal leaders in at least two regions (NorthernMindanao and Central Mindanao) complainthat the exploitation is done in the ancestraldomain of the Lumads. Many of the ownersof the corporations are not from Mindanao.This fact rubs more salt to the wounds thatexploitation has wrought among the Lumads.In resolving conict and achieving lasting

9 The CPP-NPAs nationwide politico-military pres-ence, in terms of guerrilla fronts, is most felt in Min-danao. In the AFPs assessment of CPP-NPA guer-rilla fronts as of Yearend 2008 with a nationwide

total of 62 (the CPP-NPA says that it is about twicemore), 30 are in Mindanao, 21 are in Luzon, and 11are in the Visayas (including Palawan). And so, ontop of hosting the whole Moro front, Mindanao alsocurrently hosts nearly half of the CPP-NPA guer-rilla fronts nationwide. This fact should cause ussome pause to rethink what we call the MindanaoConict. This rethinking perhaps pertains rst of allto the advocates of the Mindanao Peace Process asthe main way to solve the Mindanao Conict.10 You Can Die Any Time Death Squad Killings inMindanao. 2009. New York: Human Rights Watch

peace, the roots of environmental conictshould also be resolved.

Expanding thePromotion ofSecurity 11Sustain Formal Peace Talks.Pursue thecurrent negotiation of the GRP with theMILF as well as with the MNLF, withoutlosing time, but not with undue hastesimply for political convenience. Thepeople welcome the reciprocal suspensionof military operations and actions of boththe government and rebel forces. Thework of the International Monitoring Teamdeserves respect, affirmation and furthersupport. If done with transparency andconsultation, the formal peace talks canprovide a clearer horizon that casts out alot of peoples fears. 12

Intensify Humanitarian Work andReintegration Program. Humanitarianwork must prioritize the response to the

11 For other references on security, see for example:Dening the Human Security Framework in thePhilippine Context. Proceedings of the Third WorldStudies Center Policy Dialogue Series 2006. UNDP.Promoting Peace, Development and Human Se-

curity: The Mining Act of 1995 and the IndigenousPeoples Rights Act (IPRA). 2009. Quezon City: Philipine Social Science Council(PSSC) in partnershipwith the Office of the Presidential Adviser on thePeace Process (OPAPP) and the Uni ted Nations De-velopment Programme (UNDP). Discourses, Viewsand Experiences on Disarmament, Demobilizationand Reintegration: International and Local Perspec-tives. 2009. Quezon City: Philippine Social ScienceCouncil(PSSC) in partnership with the Office of thePresidential Adviser on the Peace Process (OPAPP)and the United Nations Development Programme(UNDP). Developing a Security Sector Reform Indexin the Philippines: Towards Conict Prevention andPeace-Building. Security Reform in the Philippines:A Preliminary Analysis. Quezon City: Institute forStrategic and Development Studies/ UNDP/OPAPP.12 For a reader on the GRP-MILF peace talks, es-pecially on the MOA-AD, see the good collection ofimportant voices in Pieces for Peace: The MOA andthe Mindanao Conict, and the Voices of Dissent: APostscript to the MOA-AD Decision, both publishedby Philippine Council for Islam and Democracy,Magbassa Kita Foundation, Inc., and KonradAdenauer Stiftung (2009). See also the whole seriesof Autonomy and Peace Review, published by theInstitute of Autonomy and Governance in NotreDame University, Cotabato City.


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KONSULT MINDANAW 2010Voices, Visions & Values: Peoples Platform of Peace in Mindanao 1

internally displaced persons, who simplywant to go back to our homes and farms.Bakwits will be allowed to return homeif both military and rebel forces jointlycommit to preserve the ceasere in theircommunities. A round-the-clock securitydetail including a composite of bothmilitary and rebel elements, includingrepresentatives of the Bakwits themselvesshould be put in place. Resettlement andwholesale reconstruction in all formerconict areas, to include rebuilding offarm to market roads, irrigation systems,and restoration of basic services suchas education and primary health care,must be undertaken immediately.Reconciliation and healing among peoplein conict-affected areas must also bean integral part of the restoration ofpeace. Former combatants who returnto their communities must be provided

appropriate reintegration programs fortheir return to public life. They mustalso be consulted in the design of suchprograms. Women and child combatantsmay require special approaches. For thesewomen and children, hosting communitiesmust be made ready psychologically andeconomically, to welcome them back.

Radically Reduce Arms and Arrest WarProteers.It is painful enough for peopleto be caught in the crossre; it becomes

really devastating to see that some of thearms and ammunition used by rebels andprivate armies come from governmentmilitary arsenals. Government, togetherwith civil society groups and religiousleaders must work very hard to reducerearms proliferating in Mindanao. Lawsagainst the sale, acquisition and possessionof rearms and ammunitions by individualsand private armies should be strictlyimplemented to reduce or eliminateillegal or loose rearms. The national

government, through the DILG mustlook into what is legally allowed for localchief executives in terms of acquiring andpossession of rearms and ammunitions. Those found to be possessing rearmsbeyond what is legally allowed shouldbe held accountable and brought to thebar of justice. This requires a thoroughaudit of military rearms and supplies;citizens groups can be tapped to handle

this. Burning conscated arms may beritualized. Religious leaders may be askedto help in campaigning against this wareconomy. 13

Strengthen Localized Security Strategies.Localgovernment units, through the Office of theLocal Government Operations Officer andthe local PNP must embark on communitypolicing where constituents participateactively in formulating localized securityplans and implementation strategies fortheir respective communities. A modelprogram on community policing has beenimplemented by the National DemocraticInstitute, Cotabato City office. Some militaryofficers themselves insist that we need toclarify the different roles of the military andthe police; let the police do police work, andthe military should stick to solving insurgencyproblems. Military authorities must not

magnify ordinary criminal acts as insurgency just to justify military operations. Moremilitary officials are getting actively involvedin the peace process, in collaboration withBalay Mindanaw and the Mindanao PeaceInstitute. This is a positive development. 14 Butthere are still some areas where local warlordscontrol the armed forces. We need to be extracareful in dealing with this thorny issue.

DILG, OPAPP and the LGA must orient newlyelected and re-elected local government

officials in conict-affected and conictvulnerable areas on EO # 3 (DeningPolicy and Administrative Structure forGovernments Comprehensive PeaceEfforts), updates on the peace processes inMindanao, and the roles of LGUs. The sameagencies need to mainstream participatory,

13 According to a 2008 study commissioned by theForeign Affairs and International Trade Canada: Theprevalence of gunrunning/smuggling of rearms hasbeen attributed to the countrys geographic congura-tion; the prospects for huge prots; the increased con-

nivance between gunrunning syndicates and corruptlaw enforces; and the persistent involvement of politi-cal and inuential families in these activities in orderto beef up their private armies. The same study revealsthat the number one source of rearms in Mindanaois the military and police. Lack of transparency amonggovernment officials is cited as a proof that govern-ment officials do not perform their functions honestly.14 See Enhancing the Role of the Military in Building Peace:A Special Report on Peacebuilding Training Program forthe Philippine Marine Corps. Institute for Autonomy andGovernance/Balay Mindanaw Foundation, Inc.

conict-sensitive and peace promotinglocal development planning among LGUsin conict-affected and conict vulnerableareas through capacity building support andoversight. Indigenous conict resolutionsshould be made a part of the legal systemespecially in Rido cases.

Employ Peace Lens in Economic andEnvironmental Projects. Clearly, developmentand delivery of basic services to the peoplerely heavily on achieving peace and goodgovernance. Projects in conict-affected andvulnerable areas must be conict-sensitive.Many documented cases have shown thatwell-meaning development projects haveinadvertently led to conict due to the lackof conict analysis in the project design.Policies to ensure conict sensitivity ofprojects must be formulated.

DILG and OPAPP must promoteconict sensitivity in local governmentoperations, particularly in servicedelivery. It must ensure that the design,delivery, implementation, monitoringand evaluation of basic social servicesare conict-sensitive to avoid negativeimpact. MEDCO and other governmentagencies overseeing ODA projects andthe Mindanao Working Group must alsomonitor regularly the delivery of ODAprograms and projects in Mindanao. This

can be done with civil society participation,with the goal of aligning projects goalswith Mindanaos peace and developmentpriorities and peace outcomes. 15

15 A number of literature documenting forums havebeen previously dedicated to the concern of Peaceand Development, and they do not need repeti-tion here. Basic reference would be MEDCos ImpactAssessment of the Mindanao 2000 DevelopmentFramework Plan, 1995-2010 that is now being usedas a take off point for the Mindanao 2020 Peace andDevelopment Framework. See also Checkpoints andChokepoints: Learning from Peace and Development

Paradigms and Practices in Mindanao. 2007. DavaoCity: Mindanao Studies Consortium Foundation, Inc.;Building Unities and Strengthening Cooperation: Towards Peace and Development in Mindanao. Davao:Interchurch Organization for Development Coopera-tion, Mindanao ICCO Partners; Joint Needs Assess-ment for Reconstruction and Development of conictAffected Areas in Mindanao. Pasig: The InternationalBank for Reconstruction and Development/The WorldBank; Peter Wallace. Assessment of the Business andInvestment Climate in the ARMM and Strategies toAddress the Problems (Davao City: Growth with Equityin Mindanao (GEM-2) Project, 2003); and others.


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Layers of hurts. Peace process has to deal withlayers and layers of biases and prejudices,all kinds of hurts due to experience ofdiscrimination, dispossession, neglect, insult,misrepresentation, labeling, and ostracism.Much of it is rooted in lack of understandingof historical crimes and insensitivity to otherpeoples identities, cultures and traditions.Responses from KM participants illustrateof the reality of structural discriminationin Mindanao. The subjects of suchdiscrimination are usually the Muslimsand the Lumads, especially in the Palawan,Caraga, Central Mindanao and NorthernMindanao region. Forms of discrimination

SENSITIVITdifferent cultural groups. As pointed out bya Catholic priest working with the internallydisplaced persons in Central Mindanao:Is Christian-Muslim Dialogue possible ina situation of widespread violence andethnic strife as in the case of Mindanao?The answer to this question seems to mewhat a lot of people would like to knowwhen we talk about Interfaith Dialogue. Oucommunities are so divided. Deep-seatedbiases and prejudices often dictate the wayChristians and Muslims would relate with oanother. Mutual suspicion has brought aboudeep mistrust between and among faithcommunities in Mindanao.16

16 Layson, Roberto (2005). Christian-MuslimDialogue in Mindanao Amidst Uncertainties. Paperpresented at the Interreligious Dialogue Conference inBali, Indonesia. www.cpn.nd.edu/Christian article.doc

Our communities are so divided. Deep-seated biases and prejudices often diway Christians and Muslims would relate with one another. Mutual suspicionbrought about deep mistrust between and among faith communities in Minda

--- Catholic priest, Cotabato

AddressingPeoples Hurts

range from non-access to governments basicservices to unfair treatment in the workplaceto militarization. Respect for culture and faithwas also sought by the Muslim and Lumadgroups. Interestingly, the Protestant groupstated the need to reconcile with Muslims,understand their culture and learn to loveand respect them.

Colonial Legacy. Konsult Mindanaw participants observed that the conictin Mindanao is a result of a long historyof colonization resulting in the presentperceived or observed biases, prejudicesand intercultural discrimination. Someethnic groups are struggling for autonomy,seeking to transcend their unjust historiesof colonization and domination of majorityethnic groups. The armed conict has fuelledextreme biases and prejudices among the


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Losing Land . One perennial source ofconict is the complex land issue. Theintractable land issue dates back fromcolonial times when unjust policies on landacquisition and ownership were enforced.More recent policies and practices likedefective cadastral surveys, land grabbingand neglecting due process of gettingfree, prior and informed consent from thepeople have exacerbated the complex landproblem. Land Reform Laws have beenmade suitable to protect the landed fromlosing their lands to tenants.

Being looked down upon. Structuraldiscrimination refers to the policies andpractices of majority institutions deprivingother groups of economic, social and politicalopportunities. This is prevalent in all regionsas expressed in the consultations. Manycommunities have built up strong biases and

prejudices among the different ethnic tribes.Experiences of prejudice and discriminationabound in the stories and visions of peace ofconsultation participants. People say thatpeace is: when people smile at me even if I amwearing the turong/hijab ; one understandsthe cultures of the people in Mindanao notonly the Muslims; cultural discrimination iseradicated to see unity; there is no majorityor minority; no discrimination of culture andreligion but fair and equal opportunities for bothChristian and Muslims; ang pinakamahirap

kong experience is dealing with our Muslimbrothers and the other minorities kasimagkaiba, malayo talaga ang understandingng majority o ng Christian group than theminority. (My most difficult experience wasin dealing with our Muslim brothers andother minorities, because the Christianmajoritys understanding of the minoritywas really very different.)

The Lumads Being Left Out.Lumad respondentsstrongly assert that the NCIP is weak in

processing indigenous peoples ancestraldomain claims. In some cases, it even servesas instrument of handing over the IP landsto exploiters. For the Lumads in general,their concept of peace is equated with foodadequacy, cohesive family and clan relations andself-governance. These are anchored on theirright for self-determination and land ownership.Furthermore, the tribal leaders cited that peace

is when there is no hunger, no displacementfrom the land, harmonious relation in thefamily, and the tribes are managing their owncommunity. For them, peace is threatenedwhen the land of the Lumads is subjectedto massive deforestation, state-sponsoredsystematic disposition of land divesting them ofresources thus, threatening their survival.

Respect to Right to Self-Determination. BothMoros and Lumads call on the majoritypopulation to respect their right to self-determination and self-governance. This is tocorrect historical injustice while at the same

time recognizing that Mindanao peoplesneed to move forward in peace. Respectingthe Lumads right to their ancestral domainsthat will later on be incorporated into theBangsamoro governance should also beguaranteed. Fast tracking and subsidizingsurvey and processing of indigenouspeoples land claims within and outside theBangsamoro territorial boundary need tobe done. Legitimate rights of settlers to theirlands will also have to be respected. In manyplaces, attempting to reconcile conicting

assertions on land claims has led to animpasse. Recent studies on land and identityformation point to some possible ways outof the impasse, like introducing a twist instorylines and discourse formation. 17

Clarifying the BJE . The MILF needs to clarifywhat the Bangsamoro Juridical Entity (BJE)is all about, including what its policiesand processes are on land acquisition andownership. This will allay the fears of manynon-Moro groups on the implications of a

BJE on their lands. The announcement ofthe BJE caught many people by surprise.It also created a furor among the majoritypopulation that led to the botching of theMOA-AD, and the BJE, through a SupremeCourt ruling on its being unconstitutional.

17 Land Tenure Stories in Central Mindanao. DavaoCity: Local Government Support Program in ARMM.

The Customary Laws. Customary laws andindigenous peace pacts must be reviewedand taken seriously. After the review, thesepacts should be included in the written andofficial local history of the communities.A reenactment of such old pacts may beconducted as a result of the renewal of localagreements.

Multicultural Sensitivity in Education.Peaceeducation promoting cultural sensitivity andsolidarity should be made an integral part offormal, nonformal and informal education.Multicultural sensitivity programs shouldbe developed especially for educators andtop educational administrators for them todiscover their own biases as expressed intheir views and behavior as well as in theschool policies they formulate. This trainingshould be made part of the curricula offeredby police and military academies, and in theprograms and projects of non-government

organizations. The Department of Education(DepEd), Commission on Higher Education(CHED) and Office of the Presidential Adviseron the Peace Process (OPAPP) shouldprioritize peace education for both basicand teacher education, as provided for byExecutive Order 570. EO 570 institutionalizespeace education in all levels of education inthe country. Implementing guidelines of EO570 should be disseminated to all heads ofboth public and private schools, colleges anduniversities. The implementing guidelinesshould be systematically disseminated to allpublic and private school heads.

Healing of Trauma.Exposure to war andviolence and prolonged displacement hascaused deep emotional and psychologicaltrauma among them. KM participantsrecommend that there should be morepsycho-social interventions designedtowards healing of trauma experiencedby victims of war. Several GOs, NGOs andprivate institutions that implement suchprograms adopt unique and effectivestrategies to heal trauma such as KiddieFun Day events under the OPAPPs H.E.L.P.Project, self-awareness seminars, etc.Likewise, children who are recruited toengage in the war as combatants sufferfrom severe trauma should be given specialattention. For one, the rights of childrenshould be duly recognized by both the MILFand the government, especially in times ofconict, and even way beyond it.

IntensifyingCollectiveSensitivity


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SOLIDARITThe peace process should come from the grassrootsChristians, MuslimsLumads should be included in the peace processInclude Lumads in the ptalksThe peace talks must be multi-sectoralThe process shall start from grassroots in the different places of the provincesThe youth must be invothe peace processIt should be the Filipinos who shall lead the peace proc All sectors must do their part in the peace processIt should not be the ricto discuss because the poor have also their rights to be respected and heardKining FGD karon mao unta ang gihimo sa una, kinahanglan ang participa

gikan sa katawhan. Naay representasyon gikan sa pribadong sektor ug govsector. Ensure participation of BUC, LGUs, Rich , Poor, IPs. Business, Aca --- Various sectors all over Mindanao

Photo by Jowel CanuPhoto by Jowel Canu


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Konsult Mindanaw is witness to peoplesgratitude for being consulted. Peopleare eager to take part in peace building. The responses to Question 4, What areyou willing to offer or sacrice for thesake of peace? is a harvest of peoplesgenerous sharing of insights and pledgeof time, expertise, and resources for thesake of going beyond the current state ofunpeace. Artists volunteer to build peacemonuments, composers continue to singpeace. People in business dare to invest a

portion of their capital in conict affectedareas. Parents also pledge to teach theirchildren the importance of respectingother groups. Individuals offer to learn thelanguage of other groups. Academics planto do more relevant research on Mindanaoissues. Psychologists also expressedwillingness to spend time for the healing ofchildren affected by war. Consultation is asign that the peace process is sincere andwill bear fruit, and therefore people wantto become part of it.

From grassroots consultations as well asfrom various literatures, we know that onlywhen there is meaningful participationby the public will there be support fornegotiated agreements like the MOA-AD.Agreements most likely gain legitimacywhen the public gets to be involved in allstages of peacemaking - from preparatory,processes, negotiations, agreement signingto implementation. The public has a senseof ownership over it when it participates

in the process of shaping the contentsand providing substantive inputs on theissues being negotiated. Without publicparticipation, agreements that are reachedexclusively on negotiations between leadersof combatant groups, while satisfying theircore interests, may also fail to address theunderlying substantive issues that are ofconcern to the public.

AppreciatingPeoples Desireand Demand forParticipation

ChannelingPeoples Desirefor Solidarity

Some development programs failed dueto the lack of people participation orpartnership. When government agenciesand donor institutions implementdevelopment projects, they bring with themtheir notions and agendas they think willwork in an area. But soon, they realize thattheir programs have been abandoned by thebeneciary communities. They are told, laterin the project duration, that water systemshave not been maintained, that healthcenters have instead become the stable forgoats and other livestock. An easy answeris that the people have not appreciated thevalue of what had been given to them. Thereal answer probably lies in the process bywhich the program had been introduced.And this partnership must recognize theimportant contribution of communitymembers in making the project successful.

It is therefore important to get people toactively participate in the peace process. Their willingness to participate in turndepends on their level of awareness andunderstanding of the issues that are thesubject of negotiations between a stateand a rebel group. In a country that hasbeen divided along religious fault lines,such a process is imperative. The stateneeds to secure the consent from itsmajority constituents on a deal with agroup that is perceived by the majority

as the cause of all the trouble. Theleadership of the rebel group also needsto explain the raison dtre of their armedstruggle to the majority, not necessarilyto win them over, but to open lines ofdialogue with them and eventually preventdemonization of the group and its cause.

Participation means engaging people toprovide substantive inputs and feedbackon the negotiation agenda. People willsupport the agreement if they are able to

contribute their inputs on issues affectingthem and that these are being consideredas subjects of the negotiation.

A good communication program couldaddress the information decit and helpgalvanize a strong peace constituencyin support of the peace negotiations.In designing such program, it would be

good to acknowledge the peoples rightto information and their right to a voice,making communication participatory.It becomes participatory or rights-based when it allows the exchange ofinformation between all stakeholders,especially with those who feel excludedfrom the process. An effective exchangeof information allows a combinationof approaches: downwards provisionsof good accurate information from thegovernment and the peace panels;upwards participatory ow of informationfrom the public; and horizontalcommunications involving people andcommunities talking to each other.

Medias power can either be wielded toachieve peace or to create conict. Thepower of media range from educating,to actually shaping, enhancing or even

changing peoples mindsets and values.With such a power, media can be aneffective avenue in providing politicaleducation to encourage awareness andpeople participation. Media is also seenas an effective means of drawing out thevoice of the people, and consequentlybringing these to higher authorities. Themedia is an entity seen to facilitate theconsultation process.

Information and communication channelsand structures should be set up, providing avenue for peoples participation. The creationof peace and order councils is mandatedunder the Local Government Code. Theirscope and functions are spelled out

through executive orders. Mostly, theseare focused on peace and order security-related concerns, not peace-building. The mandate of these councils can bereviewed, especially toward ensuringpeoples participation in the peace process. The review should include status of LocalMonitoring Teams (LMT) in the LGUsunder OPAPP. Through this and other


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mechanisms, people could get involved.People could also be trained to participatein their organizational assemblies andmeetings. Peoples organizations and civilsociety can send resolutions and positionpapers, attend Peace summits and otherinitiatives for peace. The current efforts ofthe OPAPP deserves to be given a chanceand must be supported, despite theperennial lack of time and resources.

Respect Local Units of Identity andOrganization---Local units of identity likethe family, barangay, tribe, peace anddevelopment community (PDC) should berespected and recognized. These are peoplesmechanisms for establishing identity, dignityand maintaining psychosocial equilibrium. These organizations can be tapped to docommunity-based needs analysis as well asfor conict management, reintegration ofex-combatants, conduct of public rituals, andeven for relief distribution.

Build social infrastructure that connectscommunities rather than divide them.Supportinitiatives that establish bridges betweendifferent or even conicting ways of life, suchas intercultural or interreligious dialogues,cross-regional exchange, gender sensitivityprograms, intergenerational sharing.Institutionalize consultation.

So-called the other peace processes, with

smaller armed groups, must be enhanced. They are radically different in approach fromthat of the big top-level peace negotiations.Concerned communities and tribes inMindanao can formulate a local peaceand development agenda that will havean immediate impact on the ground. Thiscan be done through consultations thatwill identify needs and resources that willbe translated as projects. This can lead tothe empowerment of local communities.Empowered and sustainable communitiesare the genuine foundation of peace. The

participatory processes in the consultationswill allow the communities to win smallvictories and build peace by themselves. The nal political settlement is importantbut the communities need not wait for this.Building peace for them is here and now. This community-level process continues tobe pursued independent of the panel-leveltalks and despite the latters delay.

Pay special attention to the needs of internallydisplaced persons and conict affected areas: (1) Develop a more systematic and holisticapproach to serving the bakwits, during warand in the intervening periods, (2) Invest inindigenous ways of coping with conict andin the way they organize and reorganize, buildand rebuild their communities, (3) Ensure thathumanitarian aid truly serves the needs of

the IDPs,18

(4) Draw up a realistic and sensitiveprogram for their reintegration, preparingboth the ex-combatants as well as the hostingcommunities to avoid introducing new frictionor reigniting old issues.

Promote Business with Conscience.Provide anattractive policy environment for corporatesocial and environmental responsibility (e.g., viatax incentives, assistance in tapping nancialmechanisms such as the Clean DevelopmentMechanism, etc.); institutionalize and upholdgovernment-civil society partnership in

the enforcement of environmental laws allthroughout the supply chain.

Schools for Peace.Schools as institutions ofeducation play a crucial role in molding theyoung generation of Lumads, Muslims andChristians to be makers of peace. Schools canaccomplish this by institutionalizing peaceeducation; teaching the real Mindanaohistory; giving scholarship especially toLumads; working for the upgrading of literacyin Muslim communities; teaching values andeducating the youth of their role in society.

Media. Media should be a channel by whichpeople will understand the peace process.It can be an important vehicle to push fortransparency in the peace process. Moremedia practitioners in the peace processfor the sake of transparency. Given this role,media should practice responsible journalism.Before coming out with a report, journalistsmust check and double check their sources ofdata so they can avoid making exaggerationsand sweeping generalizations. Reportersand journalists must provide a balancedpicture of the context of the conicts thatare reported in the news. Labeling, i.e. aMuslim suspect is a common manifestationof irresponsible journalism that discriminatesagainst Muslims. Journalists should always

18 For a pioneering study on the dignity and strategyof the internally displaced persons, see Jowel Canuday.2007. Bakwit: Celebrating the Power of the Displaced.Quezon City: Ateneo de Manila University Press.

avoid using a religious identity, i.e. Muslim todescribe a suspect in a crime. Respondentsalso emphasized that media should practiceaccurate reporting. Moreover, mediapractitioners are cautioned not to allowthemselves to be used by unscrupulouspoliticians whose only aim is to advancetheir selsh interests. The struggle of mediapractitioners to be true to their social mission

has to be recognized and supported.

The Mindanao peace movement is actuallyshowing the way for the national peacemovement and deserves support andrecognition. Below the relatively quietsurface of the peace constituency are theincreasingly active efforts at peace advocacy,peace education, peace research, relief forevacuees, rehabilitation and development,interfaith dialogue, reconciliation and healing,women in peace-building, culture of peace,peace zone-building and other community-

based peace initiatives. Peace workershave indeed acted locally, and usually morethan when acting nationally. Their separatebut interrelated and collective efforts atvarious levels, in various peace fronts, area source of hope that eventually a criticalmass consolidated into a strengthenedpeace movement will turn the tide in favorof peace. By 2003, seven peace networkscame together to form a coalition calledMindanao Peaceweavers: the Agung Network,Bishops-Ulama Forum (BUF), Consortium ofBangsamoro Civil Society (CBCS), MindanaoPeace Advocates Conference (MPAC),Mindanao Peoples Caucus (MPC), MindanaoPeoples Peace Movement (MPPM), MindanaoSolidarity Network (MSN), and PeaceAdvocates Zamboanga (PAZ).

The work of the MPC and its BantayCeasere in engaging or accompanyingthe GRP-MILF peace negotiations and theceasere has also served as a model forsimilar initiatives on the Communist frontincluding Mindanao. In particular, it inspiredthe independent citizen network calledSulong CARHRIHL to monitor and promotethat human rights and IHL agreement insupport of the broader GRP-NDF peaceprocess. Sulong CARHRIHL is currentlythe only sustained civil society effort ofpromoting this peace process which has localpartners nationwide, inc. in Mindanao. But itneeds so much more partners for peace workon the Communist front where the peaceconstituency is still very weak.


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Konsult Mindanawparticipants foreseea peaceful Mindanao where Muslims,Lumads and Christians live harmoniouslywith each other. Each of them live freely,

and able to practice their faith and wayof life, without external interference.Generally, Mindanawons hope that peacecan be achieved despite the pain thatpeople experience in conict areas. This iswhy people commit themselves for peace. The most prevalent personal commitment,both among Christians and Muslims, isthe offering of prayers for peace. Four out

SPIRITUALIThe Muslims and Christians and the Lumads can practice their religwithout being disturbed by the other people with different religions.

--- Urban Poor from Lanao

AcknowledgingPeoples Faithand Symbols

of ten respondents offer the personalcommitments for peace e.g. offering ofdaily personal prayer; doing volunteerwork for peace; sharing time and talent

for peace; doing good deeds; being a lawabiding citizen; respecting others cultureand religion; willingness to sacrice oneslife for peace. Many even want to help andsupport the government, not to malign itbut offer voluntary service.

Peace can be categorized into internal andexternal peace. Inner peace (or peace of

Photo by Jowel Can


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HarnessingSpiritualResources and

Leaders for Peace

mind) refers to a state of being mentallyand spiritually at peace, with enoughknowledge and understanding to keeponeself strong in the face of discord orstress. Peace is about ones belief andrespect of ones self. It is peace within theself. It starts within ones self, a serenitywith oneself, a unity of the mind and bodycentered on God. Peace then refers toinner peace. This had been espoused bythe majority of the participants in mostof the regions especially by the sectorsof farmers, academe, youth, urban poor,professionals, business, and the religious.Peace is also viewed as a gift from God. This is the topmost answer cited by allgroups of respondents across sectors.Christians, Muslims, Lumads experiencepeace or are at peace praying to God/Allah/Magbabaya. God is the summitof all peace. If theres God theres peace,

fear in God, good and stable personalrelationship with God, being one withGod/Allah, in dialogue with ones faith, adhere to Prophet Mohammads (PBUH)teachings (Hadith). Peace and prayercontribute to the fullness of life man/woman in communion with God andPeace is surrendering all concerns toGod and being able to help others. SomeMuslim youths and Ulama stated, Peace isIslam, in Islam there is peace.

Peace as spirituality ows into society. From the Muslim group, offering of life toachieve peace is signicantly noted in thefollowing phrases: supporting or even joining the Mujaheedin wholeheartedly,willing to become an MILF memberand die for the cause of Islam, victoryto the graveyard, ght for my rightat the expense of my life, continuethe struggle for independence andsupport the establishment of an Islamicgovernment. Also, by living the Shariah

Law, being at the forefront in protectinggovernment establishments in Muslimareas, participating in advocating BangsaMoros right to self-determination,supporting charter change, generate jobs for the Ulama.

Peace as Religious Tolerance. The meaningof Islam is peace. Islam teaches tolerance

for other faiths, in its dictum of there is nocompulsion in religion. No one is forcedto adhere to Islam. This indicates thatthere is room for dialogue with Muslims.Participants in the consultations recognizethat individuals talk about their religionson the basis of personal experience,which may not be the real essence of theirinstitutional religion. This all the morerequires us to dialogue and understandother religions to promote appreciationand tolerance of other faiths.

Integrate Peace and Religious Instruction inEducation.All groups strongly recommendthe systematic implementation of PeaceEducation in the curriculum in all levelsof education. Tribal groups, LGUs andgrassroots communities should receivepeace education as well. A Muslimprofessional suggested that culture ofpeace (COP) with emphasis on peace and justice must be included in the curriculum.

Modules should be developed not only forformal education, but also for non-formaleducation. Government should supportpeace education by giving it priority inbudget allocation. 19

Apply Islamic Teachings in Muslim Society.Anumber of participants mentioned IslamicLaw should be implemented in the futurepeaceful Mindanao. Another said, In thefuture peaceful Mindanao the Quran reignsin everybodys hearts. These statements

came from participants in Muslim areas.Another Muslim participant said that Shariais implemented in Muslim society. By thisis meant that the Code of Muslim Personal

19 For a good comparative regional material, see Culti-vating Wisdom, Harvesting Peace: Education for a Cul-ture of Peace through Values, Virtues, and Spirituality ofDiverse Cultures, Faiths, and Civilizations. Edited by TohSwee-Hin and Virginia F. Cawagas. 2006. Queensland,Australia: M ulti-Faith Centre, Griffith University.

Law (CMPL) or Presidential Decree 1083 isimplemented among Muslim communitiesin Mindanao. The Philippine Shariah Law orPD 1083 is not really the Shariah or IslamicLaw; it only covers Family and Personal Lawin Islam.

Promote More Vigorously Interreligiousand Intercultural Understanding. TheCatholic, Protestant and Muslim groupssee the importance of the integration ofcultures (religion, and beliefs) of all tribesin Mindanao in the curriculum in bothelementary and high school education.Readings on the culture of the tri-peopleof Mindanao should also be included inbooks for youth and children. According toMuslim respondents, teaching the Islamicreligion and culture to Christians will helpthem appreciate the beauty of Islamic faithand Muslim culture. Similarly, the Protestant

groups believe that religious instructionand Bible study should be required inschools. The many initiatives today dealingwith interfaith and interreligious dialoguesdeserve further support. A number ofpioneering institutions, like Silsilah DialogueMovement, the Brahma Kumaris, andFocolare, add contemplative deepening intothe apparently simply social transformation.

Promote Intrafaith Dialogue Leadingto Forgiveness.Religious leaders and

institutions may take the lead in promotingsocial cohesion and the healing ofmemories. Mending the social fabric andrebuilding relationships often requirestapping spiritual energies from differentreligious traditions. There is need todevelop an intense program for intrafaithdialogue , whereby Christians amongChristians may reect on their participationin the sources of conict and nd valuein admitting their own culpability,while at the same time picking up the

pieces and moving forward in renewal.Interactive sensitivity programs may alsobe organized where participants canreect on their participation in the historyand contemporary shape of Mindanaoconicts, and initiate a process wherepeople can reach a point of offering orasking for forgiveness. This process can bepursued among different religious groups,churches, and congregations. The past


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two decades have witnessed Christiancongregations, such as the Oblates of MaryImmaculate, the Jesuits, the Order of theFriars Minor, and no less than the late PopeJohn Paul II, publicly acknowledging andapologizing for the various ways that theyhave hurt the indigenous peoples whomthey encountered in their missionary work.While this apology is usually incumbent onthe majority, a corresponding intra-faithprocess may also be conducted by Muslimand Lumad communities, and among othergroups as well. 20

Calling for More Active Participationof Religious Leaders on Peace andGood Governance.Konsult Mindanawparticipants recommend that ulama,priests, babaylan and other religiousfunctionaries get actively involved in thework for peace. Spiritual and religious

leaders must hold regular dialogueswith government and nongovernmentleaders on peaceful and just resolutionsof conicts. Religious leaders ofunquestionable character and integritymust be invited to serve as advisers ofthe peace panels. The Bishop-UlamaConference should take the lead inconducting intra-faith and inter-faithdialogues to discuss universal conceptsrelated to peacebuilding, i.e. forgiveness,reconciliation, justice, accountability,

integrity, etc. The National Government incooperation with church/spiritual leadersshould form Truth and ReconciliationCommittee. The Committee should betasked to organize workshops whereparticipants can ventilate their sentimentsor reect on their contribution to theconicts and eventually reach a jointreconciliation. Religious leaders can comeup with a regular blog or column in dailynewspapers. They can also circulatemessages on ethical leadership, good

citizenship and similar values to differentaudiences. They can also be tapped inthe development of curricula on valueseducation, Culture of Peace and other

20 For a quick reference on these apologies, see Josede Mesas Inculturation: What Needs to be Done, apaper presented to the Catholic Bishops ConferenceSeminar on indigenous peoples, Manila, 19 January2010. Other national leaders, like Kevin Rudd ofAustralia, have also made public apologies.

peace concerns. More importantly,religious leaders can get involved in thedesign of trainings on the use of non-violent strategies for communicationapplicable to leaders and officials ofboth government and non-governmentinstitutions. Current efforts to empowerand capacitate the ulama through theUlama League of the Philippines and

the National Council of Ulama in thePhilippines can pave the way toward moraland spiritual enlightenment. This mightbe the linchpin toward a transformed andmorally upright politics in the country.

Let Religious Leaders Teach GoodGovernance.Religious leaders mustregularly conduct retreats (and its Islamicequivalent) among persons in leadership/managerial positions in government,non-governmental organizations,

civil societies, party lists, and the like.Character audit be conducted regularlyfor all government employees. Religiousleaders should establish schools forethical and moral leadership in strategicareas in the community. 21 Catholic NGOand Lumad Youth, Muslim Ulamas andMuslim Artists and other respondents inthree regions (SOCSKSARGEN, Lanao, andNorthern Mindanao) said that it all boilsdown to right leadership. There isno transparency in our government

leaders. LGUs should perform their dutiesand functions honestly. The leadersshould be role models.

21 Amina Rasul. 2003. A Look at Corruption in theARMM and the Role of Faith-Based Organizationin Fighting Corruption. In Muslim Perspective onthe Mindanao Conict: The Road to Peace andReconciliation. Makati: AIM Policy Center, AsianInstitute of Management.

Ritual Healing. Spiritual leaders andcommunities may need to conduct ritualhealings. Closure of conict resolutions,including those of Rido, usually requiresthe tapping of local symbols, words, music,and gestures that bind the community.Burning conscated rearms may beritualized to produce more impact.Communities divided by development

projects may have to return to theirprimordial sources of spiritual andcultural energies in order to regain theircollective strength. A growing numberof communities have experienced theunifying power of dyandi, buklog, pamaas, pakang, and other rituals that connectpeoples with their ancestors, to the land,and to each other. Even the land itselfneeds ritual healing for all the wounds thathave been inicted upon it down the longhistory of conict, having to absorb bombs,

blood and the dead or bodies.

Peace is inner peace within every individual. Peacef Mindanao happens only when we follow the teachin Allah like leaders must be just, wealthy people are gulama propagate Islam, and poor people cooperate an participate in activities for development.

--- Urban Poor from Lanao


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Sa akong pagtan-aw, mura ta ug bataHuyang kaayo ang Gobyerno.Sila ang nagahimu sa balaod, sila man gihapon ang nagaguba.

--- Anonymous

SUSTAINABILI

When people dream of peace, they imaginegovernment and social institutions reallyworking for the people. There is honestgovernance, less corruption and sincere

government service. Elections arecharacterized by honesty. They dream of aCOMELEC that truly works independentlyand gives the true and honest resultsof elections. There is good governancewhen honest leaders are elected in anhonest election. One group of participantsdreamed of a peaceful Mindanao wherethere is no partisanship and politicking,

but unity. People are able to assertthemselves about what they want of theNational Government. At the moment,the government is perceived as favoring

political interests of a few over thoseof the many.

Furthermore, the participants see a peacefuMindanao where there is no land grabbingno race for power, wealth and prestige. The FGD participants see the sharingof power as instrumental to equity inthe access to and use of resources. It


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provides everyone the poor, the youngor elderly, religious, Muslims or indigenouspeoples, disadvantaged groups withequitable access to nutrition, education,employment and livelihood, health care,shelter, safe drinking water & other basicservices. Women and men, Muslim,Lumads and Christians, participate asequals in decision-making, priority-settingand resource-allocation processes. Thereis equal opportunity in governancerelating to economy, and basic services areundertaken by the government withoutdiscrimination against Muslims, Christians,and Lumads.

Good governance starts with good leaderswho are working for peace and preventingwar. There is good leadership thatproduces good followers in the society.One effective way to gain followers is to

lead by example, doing what the followersare expected to do. The participantssee the future leaders as having thepolitical will in implementing decisions,are guided by Divine laws which makethem avoid corruption, are serving thepublic without personal interest, aresincere and do not have false pride andare not greedy of power and wealth, andare helping one another.

Mainstream Peace Lens in Local Governance. OPAPP, DILG and the LGA must orient andconstantly update the newly elected and

re-elected local government officials inconict-affected and conict vulnerableareas on EO # 3 (Dening Policy andAdministrative Structure for GovernmentsComprehensive Peace Efforts), on thepeace processes in Mindanao, and theroles of LGUs. They must mainstreamparticipatory, conict-sensitive and peacepromoting local development planning

StrengtheninginitiativesthroughInstitutionalization

among LGUs in conict-affected andconict vulnerable areas through capacitybuilding support and oversight. They mustmainstream participatory conict-sensitiveand peace promoting local developmentplanning among LGUs in conict-affectedand conict-vulnerable areas. This can bedone through capacity building. Conictsensitivity can also be mainstreamed inlocal government operations, to ensure thatimplementation, monitoring and evaluationof these services will lead to positive impactson the local peace and conict situation.Winners of the Galing Pook Award may beused as benchmarks in this effort.

Align Development Institutions with PeaceEfforts and Internalize Cultural Sensitivityand Multiculturalism in Development Work. The Mindanao Economic DevelopmentCouncil (MEDCo), now the Mindanao

Development Authority (MINDA) andother government agencies that haveoversight over Overseas DevelopmentAssistance (ODA) programs and projectsin Mindanao should regularly monitorthese programs and projects. This canbe done with the collaboration of civilsociety groups. Regular monitoring willensure that the projects and programsare aligned with Mindanaos peace anddevelopment priorities and with its peaceoutcomes. Monitoring will also enhance

donor programs sensitivity to peace andconict in the areas where they operate. The vision of human development andsocial cohesion also need to be integratedin the mandates of the MEDCo/MINDA,National Economic and DevelopmentAuthority (NEDA), LGUs, and other ODAagencies, as well as in the BangsamoroDevelopment Agency (BDA) and others.Wherever possible, the staff of theseagencies must also reect the culturaldiversity of Mindanao.

Professionalize and Institutionalize PeaceEfforts. The Office of the PresidentialAdviser on the Peace Process (OPAPP)has to be professionalized andinstitutionalized. This is to matchthe complexity of the historical andcontemporary dimensions of conictand the corresponding challenges in the

promotion of peace. OPAPP personneland leadership must upscale their skillsand continuously conduct formationprogram to ensure maximum service forthe peace process. There are bills led inCongress and the Senate on the creation ofa Department of Peace. All this, however,requires a thorough organizational audit.OPAPP and MEDCo/MEDA have manyopportunities for collaboration and thesemust be pursued.

Strengthen the NCIP and the IndigenousPeoples Movement. The nationalgovernment should fully implement theIndigenous Peoples Rights Act (IPRA).At the same time, it should strengthenthe National Commission on IndigenousPeoples (NCIP) so it will become effectivein capacitating IP communities for theirself-governance and development of

their ancestral domain. Organizationalstrengthening of the NCIP should includethe creation of eld offices that are linkedto OPAPP and the LGUs to facilitate theimplementation of RA 8371. Lumadcommunities should be provided withtechnical and nancial support to fast trackthe identication, delineation and titling oftheir ancestral domains. All organizationssupportive of the Lumad, including theNCIP, may seriously consider the draftingof a bill that will create an Indigenous

Peoples Development Agency. This agencywill become the clearing house of alldevelopment concerns and issues of Lumadcommunities, like land, culture, economy,management of resources, and education.

Correct Divisive, Discriminatory and UnjuPractices in the Justice System.Litigationpractices as well as forms of punishmentthat are biased against women, girls, ethnicgroups or other classes of people must bedocumented and exposed. This can be

done through a stringent application ofthe law, and of an appropriate continuouseducation or value formation programamong legal and judicial functionaries.Sessions on truth-telling, forgiveness,and healing may be explored on aninstitutional level to address the issue ofpatriarchy and impunity in the judiciary.Legal pluralism must be explored to


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accommodate and integrate Islamic jurisprudence as well as indigenous orcustomary laws.

Strong implementation of the Anti-Graft andCorrupt Practices Act and Lifestyle Check. The National Government must removeeven the smallest insinuation of condoningcorruption of local leaders. A stringentplanning, organizing, and controllingstrategy must be integrated in theimplementation plan of any developmentproject or program. This plan must putgreat weight on preventing corruption andnot just in running after lost funds. Thisframework should underpin all discussionson promoting lasting and just peace inthe conict affected communities. Civilsociety organizations, together with faith-based groups must design programsthat will support the campaign against

corruption. The initiators will lead byexample in promoting the principlesof good governance, e.g. transparency,accountability and people participation.Solidarity partners, funding agencies, andnongovernment organizations should alsohelp promote good governance amongits implementing partners and amongthemselves by walking the talk. For CSOsand funding agencies, a CSO clearinghouse, with a mandate from appropriategovernment agencies, can also come up

with guidelines to curb corrupt practicesamong CSOs and funding agencies. Bothpeace panels must address the issues ofcorruption and the integration of a goodgovernance framework in the peace talks.

Strengthen Peace Education. OPAPPhas been ordered to undertake theprogram, with CHED and DepEd asimplementing arm. E.O. 570 providesfor the Institutionalization of peaceeducation in basic education and teacher

education. This should go beyond basiceducation. We must laud and support thecurrent initiatives toward training schoolheads themselves as well as the highestadministration officials on integratingpeace into the whole educational program.Networking among schools for the sake ofpeace (like that of Mindanao Association ofState Colleges and Universities, MindanaoStudies Consortium, Catholic Association of

the Philippines-Mindanao) should translateinto structural and policy reforms. Schoolsas institutions of education play a crucialrole in molding the young generation ofLumads, Muslims and Christians to bemakers of peace. Schools can accomplishthis by institutionalizing peace education;teaching the real Mindanao history;giving scholarship especially to Lumads;working for the upgrading of literacy inMuslim communities; teaching values andeducating the youth of their role in society.Initiatives to produce and propagatea History of Mindanao that takes intoaccount the issue of justice and peacemust be supported by funding and policyreform. Values formation should be taughtboth in the Madaris and Christian schools.We should teach children the value of rightrelationship.

Documents

MINDANAO PEACE COMMUNICATION KONSULT MINDANAW.visions, Voices Values