Desarrollo humano en los principales territorios de inversión de regalías en el

Their responses have shown differences in emphasis and arguments because they are taken from central beliefs institutionalized by distinct cultural notions of the war. Among Christian co-authors there were dissimilar reactions evidenced by their uncertainty of the true

practise of “jihad” among the Muslims. They have in comparison

attempted to describe the concept of “waging war” from the Christian viewpoint saying that their religion does not in any occasion allow war as an option to defend their faith. War from the Christian co-authors‟ arguments suggested a political rather than a religious concept and therefore is not willed by just any individual but by the state as sanctioned by the statutes of the land.

Apparently guided by their norms, the Muslim co-authors‟

reactions to the issue of “jihad” were spoken from a context that pointed

to a common belief- that a religious war is possible as a defensive war. When faith is threatened because the mujahid (believer) is persecuted then war can be resorted to as a collective effort. The 1974 mutiny however was seen by the co-authors from different interesting angles depending on where they are positioned socially or economically. From the narratives of some elderly co-authors for example they have included

in the definition of “jihad” the political and economic struggles of the

co-author attempted to distinguish a political revolution from a religious

war claiming that the upheaval in 1974 was not a“jihad” but a revolution. The rest maintained that the mutiny was not a “jihad” given

the circumstances. They however did not discredit the fact the going to battle is possible under certain cases. In any event it is evident from the discussions of the Muslim co-authors that waging a war is an option among Muslims. In a nutshell the opposing reactions of the co-authors can be summarized as follows: To fight or not to fight in defense of a religion.

Christian Joloano Co-Authors

Romeo was certain it was a “jihad.” That was his personal

assessment of the event. “Shortly before the siege, I really saw how a number of Muslims would gather and talk in the marketplace, in the streets, and even in school. I would often notice how they would crowd

inside the “kaddai” (coffeshop) with several “tablig” (Muslim preacher)

preaching about militant Islam. They were Arabs, Iranians or Palestinians mostly foreigners. Activism was notorious that time and

many Muslims were convinced because of the band wagon mentality.”

Romeo revealed. He was insistent that the religious implication of the mutiny was strong because he would even hear radio announcers

inciting the Muslims “to wage a jihad because the time has come,”

claimed she did not think so and offered to clarify by saying that “the

religious element of the conflict would appear strong, nevertheless the

mutiny was not religious.” Even if she professed Catholism she stressed that she knows a few important things about “jihad.” “In Christianity,” she declared that “war is not allowed because the church does not interfere with the prerogative of the state. Nowhere can war be taken as an option to fight persecution against our faith but in Islam it is

allowed.” Petrona however thought that those who joined the mutiny had strong personal reasons. “Some lost their husbands, sons or brothers even before the war. They were mostly apprehended by the military

never to be seen again…” she recounted.

Peter, a middle-aged participant felt the hostility rising between the Muslim and Christian Joloanos at the height of the upheaval. His old friend Bapa Hassan was even prevented from bringing him to school which he used to do. Bapa was later found mutilated a few days after he was arrested by the soldiers. He was advised to refrain from socializing with his Muslim friends. Surprisingly, the 1974 war did not ingrain in him negative impressions of the Muslims. In fact his priority now is to actualize his desire of becoming a balik Islam (convert) as a personal

commitment even before he started courting a Muslim maiden. “To my

mind the fight in 1974 and the continuing clashes in Sulu today do not

dictatorship compounded by present power play that resulted to the

extreme poverty of our people.”

Allan has no doubt the siege was not religious. He declared that one indication that the 1974 war was not religious was the fact that the Muslims never lost their freedom to practice their faith even at the height of the upheaval. They were never prevented from praying or

expressing their Islamic beliefs, “Bang awon incidents sin pag-bombings sin mosques hinang ini sin mga dupang mabaya mag-palago kalo sin

mga manusya dii ha Sug…” (If there were bombing incidents of

mosques, these apparently were deliberate attempts to provoke conflict

between Muslims and Christians..), Allan explained. “It is true that the war was more political than religious,” Allan claimed. Like Jose, Allan

agreed it was a joust for territorial and political supremacy. And if negotiations were made much earlier between the government and the rebels there could have been few casualties.

Muslim Joloano Co-Authors

Babu Arag was convinced that the 1974 mutiny was “jihad.” She

verbalized her sentiments by saying,”Di masu-son in manusya Muslim bang mag-jihad sawab imatoh sila ha mga kasigpit piyag-mulahan ha mga sundalo. Asal yan ha agama Islam in panga-hagari maka-pag jihad kita bang awon dapat. Bang in lupa natoh Bangsamoro in agawon na

sin parenta daying katoh…mayta di kitah umatoh. Hangkan dah way

ako nag-su-son naka-lamud in bannah iban anak usog ko ha pag-bunoh sawab kiya agawan kami lupa. Sari na asal da miyatay sila ha pag-

jihad…”(The Muslim fighters cannot be blamed for having joined the

“jihad” in 1974 because of the abuses suffered from the government and the soldiers, It is allowed by virtue of Islam for Muslims to wage a jihad when there is a cause. The fact that our land- the Bangsamoro is being taken from us why should we not resist? I did not regret when my husband including a son joined and died in the mutiny…), recounted Babu Arag. Partly agreeing to what Babu Arag stated, Hamba presented

his case saying that it is true under extreme case “jihad” can be waged

by our people but not at all times. The death of several Joloanos according to Hamba was lamentable. “There were good reasons to have resisted the soldiers for the atrocities the Muslims sustained and endured. But nevertheless the mutiny was done for political and personal

expounded. It is understandable he believed for many Muslims to make

assumptions about “jihad” since Islam does not delineate a clear division

between what is political, economic, or social. It is a faith, according to Hamba that is all-embracing.

Alona agreed with Hamba‟s point of view adding that the slaying of several Muslims in the notorious Jabidah massacre might have strongly shown religious or ethnic color but in actuality it was more of a political controversy. But this was what Marcos made to appear. The mutiny Alona believed was a political struggle between Marcos and some Muslim leaders. And so the Muslim freedom fighters joined a political battle.

Speaking out his opinion from the youngest group Hussein‟s

reaction complimented that older ones saying that the siege was more of

a political struggle that could have been prevented by “pag-suwara.” The upheaval in the past he emphasized is no different from the present conflict wherein communication should pave the way for clearing false impressions between two cultures. Accoring to Hussein it is not really important to differentiate between what is a religious or a political war

because “war” in whatever name speaks of ending lives and the result is

always tragic.

Table 13. Reactions on the Concept of Religious War

The war was unnecessary…It could have been avoided. –Jose

The war was inevitable…It was bound to happen. –Babu Arag

Nowherein the Catholic faith can war be taken as an option against religious persecution. –

„Jihad‟ as a religious war is allowed in Islam as a defensive war against oppressors of Islam. –

Petrona Hamba

Christians do not wage a war in that sense. -Petrona

“We cannotbe blamed for having fought a jihad

in 1974.The Muslims were being killed and the

Bangsamoro taken from us..”-Jikirani

There were stong indications that the 1974 mutiny in Jolo was religious. –Romeo

“I did not regret when my husband and a son joined and perished in the battle.They fought a

jihad to retrieve the landwe lost…” -Babu Arag The active participation of the religious leaders

like the imam and the tablig (Muslim preachers) in the uprising prior to and during the siege was evident. –Romeo

“The priests and the government soldiers

conspired to have me arrested for a crime I did not do. Like what the elders say the Christian

Bisaya are not worthy of trust…” -Jikirani

There were signs that the war was religiously motivated but it was not religious. Some instigators of the conflict made it appear that way. –Petrona

Muslim military trainees were victims in the

Jabidah Massacre. It was an affront against the Ummah (Muslim community) giving the incident a religious and cultural meaning.

-Alona The Jabidah Massacre in 1968 was believed by

the Muslims to be a heinous offense against their religion and culture. –Ronald

Marcos was behind the so-called religious conflict between the MNLF and the soldiers killing a number of innocent civilians.-Alona “I felt the hostility in the 70‟s even as a child

when I would be prevented from socializing with Muslims. No ill-feelings towards them lingered in me. It was not a religious fight…”

-Peter

Some Muslims also aimed for control and power The „Magic Eight‟(ex-rebels) after they were granted amnesty had their share in the upheaval strongly indicating that the fight was not religious or cultural –Muksan

The animosity felt by many Muslims then against the militaryaffected the Christian populace giving the fight a religious color.

-Jose

The death of several Muslim fighters was

lamentable.Their reasons for fighting may not be

religious but were equally grave. -Hamba

The bombing incidents added a religious dimension to the conflict in 1974 when mosques exploded and several Muslims were killed. – Peter

Muslim fighters joined a revolutionnot a jihad.

People suffered yet the struggle was among the ambitious leaders. Christian and Muslim civilians were innocent bystanders.-Alona One indication that the war was notreligious

was the fact that the Muslims never lost their freedom to exercise their faith. –Allan

The reasons for the fight may be personal. But our people had valid grounds for resisting. Some sought redress for murder others for

dispossession of their land. -Hamba The uprising in 1974 was a political struggle

rather than religious. Even now the battles continue for political rivalry. –Eric

War continues against two major enemies:

wrong beliefs about jihadand poverty.Pag- suwara (dialogue) is essential to erase misconceptions –Nuraiza.

2. On the Concept of Conciliation