Muslims in the Philippines: The Mindanao Conflict The Philippines is composed of over seven thousand islands and islets and is the only Christian majority nation in Southeast Asia. Of these islands, Mindanao makes up one-third of the island of the Philippines and is home to twenty one million residents who represent a quarter of the Filipino population. For decades, Mindanao has experienced ethno religious conflict. The Mindanao conflict between the Muslims of the Philippines and the Christian Filipino government dates back over forty years. The Muslims believe that they have never been a part of the Philippines and that the struggle today can be related back to the war of independence from Spanish and then American rule. On the other side, the Filipino government argues that the Muslims have to obtain land that is in accordance with the law and is accepted by the community. This disagreement has been the underlying conflict between the state and the Muslim community. Among the reasons for conflict in Mindanao today, religious beliefs best represent why problems arose, not merely because it was the underlying factor for years, but because of its impact on all aspects of culture: its affect on the comminutes identity, the political roles, and the nationality of the region.
The conflict in Mindanao began in the late sixteenth century when the Philippines were colonized by Spain. This colonial rule influenced the ethnic and religious structure of the Philippines, in huge part by bringing Catholicism to the country. The Muslims, who prefer to be called Moros, believed that this conflict resulted mostly from land titles, patronages, and prejudice amongst the two groups. As large Christian communities sprouted from the 1930’s onward, the Moros became the minority of the land they once considered their own and the total population of Muslims fell fifty-eight percent by 1976 from ninety eight percent to forty percent. Today, the Moros own less than seventeen percent of property on the island and the land they do own is extremely impoverished. By the latest estimates, eighty percent of the Moros are landless.
The struggle for self-determination of Muslims in Mindanao started when the Philippines was still a colony of the United States. Twenty-five years before the Philippines got its independence from the United Sates in 1946, Muslim leaders initiated peaceful movements that asserted independent rule from the Philippines. They ultimately desired to live as a separate people from the Christian majority. They, as a group, did not feel they were able to practice their faith under a Christian led government. However, when the United States granted the Philippines their independence, Muslim leaders switched their focus completely. Instead of focusing on becoming a semi-sovereign state with American support, they switched and began to put all their attention on creating their own niche and redefining their identity from Moro to Filipino Muslim. However, the government was already working hard to assimilate the Moros into the larger Philippine society. This attempt to try to assimilate the Muslim community did not go over well with the Moros and led to the creation of multiple groups who fought for an independent Muslim state. Around the late 1960’s and early 1970’s political organizations composed of Moro community members, who were mostly students, conducted multiple movements for the recognition of the Muslim’s right to self-determination as a people who had a diverse history and identity. In 1969, the Moro National Liberation Front, also known as MNLF, was created as a rebel group to fight the Filipino government. They were a violent group who created havoc in the Philippines. After a full-scale civil war and over one hundred and sixty thousand deaths, the Filipino government and the MNLF were able to negotiate an agreement. This agreement basically granted a self-sufficient region in Mindanao to Muslims. This land was allowed to be self-governed, but was not an independent state. This agreement eventually did not work out because of reasons such as failed aid that was supposed to be provided and violence. This agreement also led to a split in the MNLF into two groups, one staying the MNLF and the other becoming the more radical Moro Islamic Liberation Front, also known as the MILF. The MILF was focused on putting a greater emphasis on the independence of an Islamic government. The MILF wanted to put in an Islamic political system and an Islamic way of life, putting emphasis on the independence of Muslims. In 1997, the government brokered a ceasefire with the MILF, however two years later trouble arose again and in 2000 there was an in state war that leads to another split from the MNLF to what was called Abu Sayyaf. This group’s goal was complete independence with their own Islamic State. They have been known to carry out kidnapping, bombings, assassinations, and blackmail as their way to fight for what they want. These three Muslim groups have all had a huge impact in the fight between the Muslims of Mindanao and the Filipino government.
The conflict between these groups and the Filipino government was the reason for a majority of the humans and social costs that Mindanao has suffered due to this conflict. Though none of these statistics are exactly true, the amount of damage done is immense. First, there are over one hundred and twenty thousand deaths, not including the number of people injured or who are now disabled. That number also doesn’t include the two million people who have been displaced to a new home during this time. Second, there has been the emergence of “Muslim ghettos” in multiple cities. This emergence has lead to more violence throughout the island. Third, illegal immigration of Muslim migrants has gone up and there has been increased poverty to over seventy percent, making Mindanao the island with the most poverty. Lastly, there has been an increase in kidnapping and other crimes for ransom. The trafficking of illegal drugs has become a huge problem, as well as other criminal activities. These human and social costs have come at a price, costs that could have been avoided if there was not so much conflict on the island.
When it comes to the relationship with the government and politics, there have been five major Philippine Government-MILF Agreements since the conflict began. All agreements were made with the mindset of making steps to achieve ultimate peace. The first agreement was for general cessation of hostilities July 18, 1997. This agreement put the forces of both the government and the MILF to a cease-fire. The second major agreement was the Tripoli Peace Agreement on July 22, 2001. This set the guidelines on the security and the conduct of the negotiations of the essential aspects of the conflict. Following this was the implanting of the guidelines created in the Tripoli Peace agreement, which happened on August 7, 2001. It established a local cease-fire monitoring teams from both sides of the conflict. Forth, there was the implementation of guidelines of the development, humanitarian, and rehabilitation aspects of the Tripoli Peace. This was on May 7, 2002 and affirmed that both parties had to observe the humanitarian law and set standards for the rehabilitation and development of areas affected by the conflict. Lastly, there was the Operational Guidelines of the Ad Hoc Joint Action Group on December 21, 2004. This specifies rules for isolating criminals involved in the conflict. All five of these agreements were made between the Filipino government and the MNLF. This shows that in times of conflict, when two parties disagree, there can be steps made towards a better outcome. Even though it is common to try to separate religion and politics, the two often try to find ways to connect with each other.
Through all this conflict however, the success of religion during this time period is due the social justice and skepticism of the goodwill of the country’s main peace brokers, the government and military. There are many individuals and faith based organizations that actively attempt to end conflicts between fighting parties. This action gains the attention of the community, and offers hope in dark times. There are two main efforts today that aim toward peace in Mindanao. These two efforts are the partnership between the AFP and the Mindanao Peace Building Institute and the work of the Bishops-Ulama Conference.
The Armed Forces of the Philippines, also known as AFP, have been working to bring stability to Mindanao through religious and cultural factors. Since 2005, some leaders have taken steps to improve relationships with the Muslim people by winning their hearts and minds. One step being taken is that military officers must receive peace building training. These workshops consist of listening to concerns of the local people, learning conflict resolution techniques, and clarifying issues with hope of achieving mutual understanding. Much of these efforts have been led or supported by the Catholic Relief Services, also known as the CRS, through the Mindanao Peace Building Institute. CRS has been working in Mindanao for over two decades trying to better develop the city. These efforts include building bridges between communities in conflict and advocacy to ensure the government-funded projects accounts for all members of the community. The military also established programs to break down the barriers between Muslim and Christian soldiers. The military has tried to enforce tolerance and respect with new policies such as observing Muslim holidays or taking part in Muslim religious traditions. Another effort to resolve the conflict was known as the Bishops-Ulama Conference. This event started in 1996 and was a collection of Christian and Muslim churches, mosques and cultural institutions in Mindanao that were established as places to discuss conflict and a peaceful resolution. During this time, regular meetings were arranged with organizational support from groups like the Justice and Peace, National Secretariat for Social Action, the Office of the Presidential Advisor on the Peace Process and Catholic Relief Services. There were many things discussed at the meetings that took place two to three times a year including, but not limited to, security for Muslims in Christian areas, minimizing crime, refuting the media’s negative portrayal of Muslims, and sharing common beliefs, values and traditions. One thing that this conference also tried was to give MNLF leaders the opportunity to govern regions where Muslims lived at the time. However, leadership of the group failed and didn’t have a positive impact on the Muslims of Mindanao. Efforts like this show the effectiveness religious actors have as agents of peace with the hope of conflict resolution at the domestic level. The religious culture of the Philippines corresponds with the division of the Filipino population today. First came the Muslim faith, replacing the ingenious religion of the Philippines. Then, with the Spanish colonization came the spread of Roman Catholicism, leading to the popularity of the Christian faith in the Philippines today. This process of conversion can often lead to conflict no matter the place. Jeffery M. Bale, an associate professor at the Monetary Institute of International Studies said: “The historical process by which Christians came to dominate the Moros politically, demographically, socially, economically, and to some extent culturally has created a legacy of bitterness that persist to this very day”. The government’s desire for peace in Mindanao in order to create religious peace and boost the economy has created an environment that is beneficial to both groups of the conflict. Right now, the biggest obstacle is creating an agreement that can bring peace and development to Mindanao, an agreement that will last. The long history of trying to reach agreements between Muslims and the Filipino government but failing to do so does not help out the situation. Everyone who is involved in this conflict sees an agreement with skepticism, not optimism. In the eyes of the Muslims, the peace agreement must be detailed and address the complaints of their community. Not only must this happen, but the government and the MILF must reach out to their own communities and encourage them to support a peaceful Mindanao. These two groups must go beyond the little things to find a solution for the problems the Muslims are facing as a minority. One key detail of establishing peace is that both parties must explore all options of obtaining peace and not overlook anything. They need to explore different social and political structures that have a history of working in another place. Once an agreement is made and there is a peace pact, it must be implemented to its full extent. It would also be a good idea to bring in a third party to oversee the implantation of this agreement.
The relationship between religion, politics and identity is one that is guarded and defined by skepticism. The separation of Church and State is something that all hope for, but in all honesty, can we really separate religion and identity from politics? This relationship has always seemed natural and one in which there can be benefit for both groups. However, like many things in life, it is not easy, in fact, it can often be extremely difficult. There must be aspects of debate brought in for the ability to achieve a balanced compromise that would be essential for a resolution. Recently, there has been a boom in interest of the relationship between religion, identity and politics across the globe. One could argue that religion is not just a marker of ethnicity. They could argue that it is more, that it provides the meaning of identity to many people. In light of the conflict in Mindanao, religion is important to both groups in its social and institutional forms, as well as a battle for land. It often can be related back to the stereotype of us versus them. In Mindanao, both religious groups have been involved in recent religious and political changes and one can conclude that these changes and different views lead to perception, which leads to social separation and often times, conflict with one another.
Today, present day Mindanao consists of mostly three groups, Muslims, who make up about twenty percent, Lumads, who make up about five percent, and Christians, who make up the other seventy five percent. Religious and politically differences can be linked to the social and economic struggle seen today. This is because of two trends throughout the past years, one, the being the historic conflict between the Moros and the Catholics and two, a policy of negligence by the federal government. The conflict in Mindanao is not a holy war, nor will it ever be. Yet, religion is more involved socially and politically than many would presume. Moreover, religion has been a key feature of social and political identity throughout this ethno religious conflict. It has fused complaints about the political way of life, economic development and religious difference. Religious factors compete with justifications for violence and the role of religious figures during these times. The ally between Catholic bishops, Muslim ulama and the peace builders in the Philippines is a step forward. In any religious society, religious factors may take part in the solution, and in the case of the Philippines, religious factors are necessary to ensure peace among the region. Conflict almost always destroys much more than physical assets and the structure of a nation.

Works Cited
Buendia, Rizal G. "The Mindanao Conflict in the Philippines: Ethno-Religious War or Economic Conflict?" Academia.edu. Academia, n.d. Web. 10 Nov. 2013.
"Overview of the Conflict." Catholic Peacebuilding Network. Catholic Peacebuilding Network, 2013. Web. 10 Nov. 2013.
Patterson, Eric. "The Philippines: Religious Conflict Resolution on Mindanao." Berkley Center for Religion, Peace & World Affairs. Georgetown University, Aug. 2013. Web. Nov. 10.
Russell, Susan D., Lina Davide-Ong, April R. Gonzalez, Rey Ty, Nagasura T. Madale, and Noemi A. Medina. "The Mindanao Conflict and Prospects for Peace in the Southern Philippines." Center for Southeast Asian Studies and Office of International Training, Northern Illinois University, 2004. Web. 10 Nov. 2013.
Schiavo-Campo, Salvatore, and Mary Judd. "The Mindanao Conflict in the Philippines: Roots, Costs, and Potential Peace Dividend." Social Development Paper. The World Bank, Feb. 2005. Web. 10 Nov. 2013.