Muslim – Christian Conflict in Mindanao Philippines Alpha Marilag C. Abejaron
Th The Muslim and e Muslim and Ch Christ ristia ian n co confli nflict ct i in n Mi Mindanao can b ndanao can be e co compar mpared ed t to an o an ac active tive v vol olcano cano, , ready re ady to to e erupt rupt an any ti y time me. .
“Everyday life exhibits a ‘constellation of delirium’ that mediates the normal social relations of its subjects: ‘The Negro enslaved by his inf nferio riority, rity, the white te man n ens nslaved ved by y his superi eriority ority alike ke behave ve in n accordance dance with th a neurotic orientation.” ( Bhaba aba, , 200 001, , p. . 62.) .)
Bangsamoro means Muslim (Moro) nation (bangsa). The concept initially emerged in the 1960s during the early phases of Muslim rebellion against the Philippine state. Over the years, the concept of Bangsamoro has been used to signify various meanings.
The co conce ncept pt of of Bangsa Bangsamoro moro clus clustered tered around around four four wider wider discou discourses. rses. First First dis discou course rse is is Bangs ngsamo amoro ro as rel as religion. igion. This This discou discourse al rse also so accomp accomplished lished the s the social ocial goal o goa l of e f excl xcludi uding ng non non- Muslim Muslim from from Bangsa Bangsamoro moro. .
The second discourse is The second discourse is Bangsamoro Bangsamoro as as an Oppressive, Destructive and Violent an Oppressive, Destructive and Violent Struggle. Members and supporters of Struggle. Members and supporters of Bangsamoro Bangsamoro were represented as morally were represented as morally deficient, selfish, proud, and deficient, selfish, proud, and violent. Within this discourse, the violent. Within this discourse, the Bangsamoro Bangsamoro was constructed as a was constructed as a struggle that aims to oppress non struggle that aims to oppress non- Muslims in Mindanao and appears to Muslims in Mindanao and appears to reinforce media portrayals of reinforce media portrayals of Bangsamoro Bangsamoro people as terrorists. people as terrorists.
The third discourse is Bangsamoro as a struggle for rights, peace, and self- determination. This discourse also further represented the Bangasamoro struggle as a defense against the violent and oppressive Philippine government. Within this discourse, members and supporters of the Bangsamoro were positioned as freedom fighters who struggle for rights and freedom. They were also positioned as peace advocates who work for the realization of peace in Mindanao and in the country .
And the fourth discourse is Bangsamoro as members of common humanity. This discourse was the view that the Bangsamoro people are just the same as other people, they therefore also need to be treated with compassion and dignity as other human beings. Also implicit in this discourse was the understanding that the Bangsamoro people are oftentimes misjudged by other people. This discourse were ascribed the right to exercise their rights and the duty to respect the rights of other people.
Christian children shout for peace in Mindanao.
Muslim children prayed peace in Mindanao
One country’s cry for unity. We are all Filipinos and we belong to one and the same country.
“ … it is from those who have suffered the se sent ntence ence of hi f hist story ory – su subj bjug ugation, ation, dominatio ination, n, diaspora, pora, displ placemen acement t – that t we learn rn our most end nduring uring lessons ns for living ng and nd thinking.” ( Bhaba ba, , 2004, 4, p.2 .246 46.) .)
Pe Peace ace ad advo vocate cates s ar are wo e work rkin ing ha g hand nd in in hand with hand with Mu Muslim slims s an and d Ch Christ ristia ians ns in in Mi Mindanao. ndanao.
“The critical hope here is that by being able to analyze the poli liti tical cal in such a psycho chologic logical al way, one e might ht be able e to think nk strat ateg egic ically ally about ut how best st to inter erve vene ne within in the life of power wer. . Extendin nding g this idea, , third rdly ly, , one e might ht sugge gest t that at we can put certa tain n forms rms of psycholo hology gy to actual ual polit litical cal work, rk, that t we can use both th the concepts cepts and unders rsta tand ndin ings gs of psycho cholo logy, y, and the actual ual terms rms of psycholo hological cal experie erience, nce, as a means of consolidating resistance to power. “(Hook, 2005, pp. . 480-48 481.) 1.)
In conclusion An understanding of the meaning- making process involved in the Mindanao peace process enables us to see Bangsamoro discourses as possible spaces for intergroup dialogues for peace. A step for building a more peaceful and more just society for all.
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