peace.mindanao.catechist.2013

Paz PeaceKalinaw!Kapayapaan

CHATECHESIS, CHATECHESIS, DIALOGUE and the DIALOGUE and the BANGSAMOROBANGSAMORO

Points for Reflection

FR. ALBERT E. ALEJO, SJ7 August 2013

How can the How can the Mindanawon storyMindanawon story

be beautifully be beautifully woven into our woven into our

Philippine historyPhilippine historyChristian Christian

education?education?

“Tayo, ano ang koneksyon

natin sa Mindanao?

Sa mga Moro?

Sa mga Lumad?

Paano natin napag-uusapan ang hindi natin karehiyon o

karelihiyon?”

PERSONAL NOTEPERSONAL NOTE• My Lolo is from Salimbalan,

Imbatug, Baungon, Bukidnon.• My Tatay, from Obando met my Mama in Wao,

Lanao. I was born in Cagayan de Oro. Grew up in Bulacan.

• Two years regency in Davao during Martial Law. Five months parish priest in Camp Philips. !8 months in Mount Apo for my research. Ten years in Davao. Now in Zamboanga.

PUBLIC PEACE CONSULTATIONSPUBLIC PEACE CONSULTATIONS

A project of the Bishop-Ulama ConferenceA project of the Bishop-Ulama Conference

OPAPP Communications Plan OPAPP Communications Plan

Dialogue MindanawDialogue MindanawReflective Dialogues on the Reflective Dialogues on the GRP-MILF Peace NegotiationGRP-MILF Peace Negotiation

Work with Lumad Social Work with Lumad Social MovementMovement

TALKS WITH COMMUNISTSTALKS WITH COMMUNISTS

RESEARCH AND PUBLICATIONRESEARCH AND PUBLICATION

SEC. LUWALHATI R. ANTONINOChairperson

Mindanao Development Authority

through the years...

A decade of celebration and challenges

2001-2003 to 2011-2013

TAYO-TAYO MUNA!TAYO-TAYO MUNA!Intrafaith Process among Catholics in the Service Intrafaith Process among Catholics in the Service of Interfaith Dialogue with Muslims and Lumadsof Interfaith Dialogue with Muslims and Lumads

SILENT COST OF WAR

Albert E. Alejo, SJ

Ateneo de Zamboanga University

LET’S HAVE A SHORT QUIZ!

Pambansang Pambansang

DahonDahon

AnahawAnahaw


BulaklakBulaklak

SampaguitaSampaguita


Bungang- Bungang- KahoyKahoy

ManggaMangga

NarraNarra

Pambansang Pambansang Punong-KahoyPunong-Kahoy

PambansangPambansang TirahanTirahan

KuboKubo


IbonIbon

AgilaAgila

Pambansang Pambansang HayopHayop

KalabawKalabaw


IsdaIsda

BangusBangus

ANOANO angangPambansang Pambansang PAGKAINPAGKAIN??

LitsonLitson

“2004 Teachers’ Choice” Also available: 2007, 2011 editions)

Pambansang Pambansang BayaniBayani

Jose RizalJose Rizal

Pambansang Pambansang KamaoKamao

http://angbagongfilipino.wordpress.com/2010/11/14/ang-http://angbagongfilipino.wordpress.com/2010/11/14/ang-

pambansang-kamaopambansang-kamao//

Manny Manny PaquiaoPaquiao

BAKIT SULYAP LANGBAKIT SULYAP LANGKAY RIZAL SA DAPITAN?KAY RIZAL SA DAPITAN?

TEXTBOOK TEXTBOOK ANALYSISANALYSIS

Content Content AnalysisAnalysis

Source: Source: Cagayan de Cagayan de Oro ClusterOro Cluster

byby Gail de la Gail de la RitaRita

Grade VI Textbook Grade VI Textbook (2007)(2007)

Grade School Grade School TextsTexts

“Ang Yakan naman ay taga-Basilan. Maliit lamang sila, singkit ang mga mata, at maitim ang buhok na parang taga-Borneo.” Grade 6. (2007)

GRADE 2 TEXTBOOKGRADE 2 TEXTBOOK

In most of the Sibika and Social Studies Textbooks that our basic education institution make use today, MINDANAO is either, underrepresented, misrepresented or not represented at all as shown in some of the sample slides.

The problem is: this attitude seems reflected in the economy of Mindanao.

Source: Beyond the Veil of Conflict: Moving Toward Economic Integration for Sustained Development and Peace in Mindanao (World Bank 2010) Note: Expressed in terms of gross regional domestic product (GRDP) per square km.

Economic density in the Philippines

(Mindanao)

LET’S REFLECT ON OUR PARTICIPATION

IN UNPEACE…

84 million Philippine population84 million Philippine populationCatholic Church = 83%Catholic Church = 83%Other Christians = 9%Other Christians = 9%Muslims = 5 %Muslims = 5 %Indigenous and other Religious Traditions = 3%Indigenous and other Religious Traditions = 3%

Source: www.nationmaster.comSource: www.nationmaster.com

Mindanao PopulationMindanao Population• 18 Indigenous groups 8.9%

• 13 Islamized tribes 18.5%

• “Kristiyanos”/ “settlers” 72.5%

Public Land Law and Resettlement

Hectarage Allowed

Year Homesteader Non-Christian Corporation

1903 16 has. (no provision) 1,024 has.

1919 24 has. 10 has. 1,024 has.

1936 16 has. 4 has. 1,024 has.

Resettlement: Case of Cotabato 1918 census

Population Range

Towns w/ Moro

Towns w/ Lumad

Towns w/ Settler

50% up 20 5 0

25 - 49.9% 4 2 2

10 – 24.9% 4 7 2

9.9% & less 2 6 18

1939 census

Population Range

Towns w/ Moro

Towns w/ Lumad

Towns w/ Settler

50% up 20 9 3

25 - 49.9% 5 2 2

10 – 24.9% 6 3 10

9.9% & less 2 8 13

1970 census

Population Range

Towns w/ Moro

Bayan ng Lumad

Bayan ng Settler

50% up 10 0 38

25 - 49.9% 8 1 4

10 – 24.9% 11 5 5

9.9% & less 21 31 2

COTABATO 1918 CENSUS

Bayan ng Lumad - 5

Bayan ng Moro - 20

COTABATO 1939 CENSUS

Bayan ng Moro - 20

Bayan ng Lumad - 9

Bayan ng Settler - 3

POPULATION CHANGE IN COTABATO 1918-1970

1918 1939

1970

Bayan ng Moro

Bayan ng Lumad

Bayan ng Settler

Mindanao Population• 18 Indigenous groups 8.9%

• 13 Islamized tribes 18.5%

• “Kristiyanos”/ “settlers” 72.5%

Challenging “Majority-Minority” Habit of Thinking

1. The majority now has not been the majority in the beginning.

2. Christians form the majority in the Philippines, but we are minority in the rest of Asia.

3. While Christians feel we are the majority in the country, actually, in some places like Basilan, Christians are a minority.

VENEER OF BENEVOLENCE?

“A nationalistic educational policy formulated from within the cultural, religious and political worldviews of a Manila-centered elite…was widely experienced as a homogenisation of Filipino identity hostile to Muslim Filipino identities, regardless of that bureaucracy’s benevolent intentions.

Pursued within the conceptual framework of civilisation-development, state educational policies gave integration a veneer of benevolence…”

EDUCATION’S POSSIBLE FAILURE OF INTEGRATION

• “The Manila-centered educational elite continued to hold the power to define national identity in terms of colonial borders and their own historical experience…

• “While 50 years of the policy of integration through education no doubt contributed to the social mobility of individual Muslims…it largely failed to achieve the goal of mitigating Muslim-Christian tensions in Mindanao” ---Milligan (2005),

Biases and Prejudices…“…the perceptions and understandings that

Muslims and Christians have of each other lack objectivity and are coloured by strong biases and prejudices; but especially strong are the biases Christians have against Muslims.”

Rosalita Tolibas-Nunez, 1997. Roots of conflict: Muslims, Christians, and the Mindanao struggle. Makati City: Asian Institute of Management. P. 84.

Biases and Prejudices… “A majority of Filipinos (still) think that Muslims

are probably more prone to run amok (55 percent) although probably not oppressive to women (59 percent). A plurality believes that Muslims are probably terrorists or extremists (47 percent) and that they probably consider themselves as Filipinos (49 percent). There are equal percentages (44 percent) of those who believe that Muslims probably secretlyt hate all non-Muslims and those who do not.”---Appendix 1.1. “Measuring the bias against Muslims,” (Manila: Human Development Network, 2005).

The Role of Catholic Schools in Mindanao Peace Building

“Schools, colleges and universities, acknowledged as neutral agents of change, can play a strategic and leadership role in helping craft a Mindanao peace roadmap, build broad support around it, and provide timely assessments and inputs as to its implementation.

The conventional notion that education is the long-term solution to peacelessness “self-limits” the vast potentials of educational institutions as credible and effective platforms for peace-building and peace-making in the short and medium term.” --- (Atty. Beny Bacani)

“The Catholic Church in general and Catholic educational institutions in particular are weighed down by “baggages” as a repository of confessional and historical biases against Muslims and Lumads.

The success of peace-building programs of Catholic educational institutions must be gauged among others on how they move Christians into admitting that they play a part in the historical marginalization of minority groups and that there can be no just resolution to the Mindanao conflicts without their support.” ---Benny Bacani

Is it possible that in opening many schools in Mindanao, we have not just shared faith and civilization, but have also extended the colonial project?

To what extent can the story of Catholic schools and catechetical instructions in Mindanao be considered “good news” to the Mindanawons, especially the Moros and the Lumads?

How can we become instruments of peace?

LET’S DEAL WITH A PARTICULAR CHALLENGE

HIJAB HIJAB A Challenge Case on Interfaith A Challenge Case on Interfaith

and Intrafaith Dialogueand Intrafaith Dialogue

The Hijab MomentThe Hijab MomentThe hijab issue in Pilar College in

Zamboanga may be seen as a learning moment for all sectors, including school administrators, Muslim groups, government officials, academic researchers, media and law practitioners, and peace advocates, and individual Facebook and Twitter likers and sharers.

But we need to handle this very carefully.

COMPLAINTCOMPLAINT

• “The policy is a violation of our religious freedom. It even violates the very mission of Pilar College stated in its handbook that ‘it must respect and understand all Christians, Muslims and lumads.’ Many of us felt that this violation should not be taken lightly and needs to be acted upon immediately,” stresses Estino, a 1990 graduate of Pilar College.

AGAINST THE LAWAGAINST THE LAW• NCMF Secretary Atty. Sadain, on the other

hand, defended the Muslim community and maintained that the wearing of the hijab is fully supported by law and state policies such as Section 28 (e) of the Magna Carta of Women; Department of Education Order No. 53, series of 2001 issued on Oct. 29, 2001; Commission on Higher Education Memorandum dated Aug. 26, 2008; and Department of Health Memorandum No. 2009-0107.

ACADEMIC FREEDOMACADEMIC FREEDOM• Our own Supreme Court decisions have hewed

closely to this line of thought; to cite only one out of many rulings upholding academic freedom, the high court asserted in 2001, in University of the Philippines et al. vs Civil Service Commission: “We have held time and again that the University has the academic freedom to determine for itself on academic grounds who may teach, what may be taught, how it shall be taught, and who may be admitted to study.”--PDI

PILAR COLLEGE INITIAL PILAR COLLEGE INITIAL POSITIONPOSITION

“Such a policy does not intend to discriminate but rather to democratize or to equalize all students regardless of their religion. The way I look at it, it is even Pilar College now that is being discriminated against because it is being mandated to conform to something that will suit the Muslim enrollees despite the fact that the school has the Catholic identity.

From the consultationsFrom the consultations……(a) Pilar faculty is almost unanimous in preferring “no hijab” policy;

and this is something the RVM sisters are strongly considering in their decision.

(b) Among the students, high school girls would prefer wearing hijab, because “they are not yet spiritually ready.”

(c) Christian parents and alumni tend to be heavily in favour of retaining the present no-hijab policy; they do not like the “the other side to win”. But some Christian parents and alumni welcome a change of policy; (d) Muslim parents and alumni are divided; they would argue that they come to Pilar College for quality education; if Pilar, however, allows the wearing of hijab, they would be most happy. It is not clear whether the Muslim clientele would leave Pilar if Pilar would not change its policy.

•

Clarification:Clarification:POSITION AND VALUES

Pilar College wants to avoid discrimination by removing difference. (No hijab makes everyone equal, meaning similar.)

NCMF wants to avoid discrimination by accepting difference. (Wearing hijab makes Muslim feel accepted as they are.)

Pilar and NCMF share the same value: avoiding discrimination.

RESULTING AGREEMENTRESULTING AGREEMENT1. Pilar College will allow the wearing of hijab,

not immediately as demanded by the NCMF;

2. But after a robust “social preparation”---a series of seminars on the meaning of hijab, individual freedom, academic freedom, etc.

3. This is the result of both a dialogue between Pilar College and NCMF, as well as internal processing among RVM schools, and statekeholders.

LET’S CONSIDER THE CHURCH’S EXAMINATION

OF CONSCIENCE

HEALING FOR HEALING FOR SOLIDARITYSOLIDARITY

Learning from Learning from CBCP Reflecting on CBCP Reflecting on

Indigenous Peoples MinistryIndigenous Peoples MinistryJanuary 2010January 2010

Albert E. Alejo, SJEpiscopal Commission on Indigenous Peoples (ECIP)

6-9 September 2010

CONFESSION OF SINS COMMITTED IN ACTIONS AGAINST LOVE, PEACE, THE RIGHTS OF PEOPLES, AND RESPECT FOR

CULTURES AND RELIGIONS (POPE JOHN PAUL II, DAY OF PARDON, MARCH 12, 2000

• “Lord of the world, Father of all, through your Son you asked us to love our enemies, to do good to those who hate us and to pray for those who persecute us. Yet Christians have often denied the Gospel; yielding to a mentalíty of power, they have violated the rights of ethnic groups and peoples, and shown contempt for their cultures and religious traditions: be patient and merciful towards us, and grant us your forgiveness! We ask this through Christ our Lord.”

WORKSHOP QUESTIONSWORKSHOP QUESTIONS1. What do we reaffirm in the Church’s history, life and

mission, especially to the IPs?

2. What do we regret in our history, attitude and practice in relationship with IPs in our region or country?

3. What are we ready to do now as bishops in the Philippines? (Choose at least two topics.)* Direction of evangelization with the IPs* Journey toward reconciliation* Changes in our formation program* Support for the advocacy of the IPs* Strengthening of the ECIP, IPAs, and related ministries* Drafting a Pastoral Statement on the IPs

RE-AFFIRMATIONRE-AFFIRMATIONWhat do we reaffirm in the Church’s life and mission,

especially to the IPs?

1. Work, witness, scholarship of missionaries

2. Pastoral work of the dioceses with the IPs

3. Humanitarian work responding to their needs

4. Overt preaching of Jesus, direct evangelization

5. Involvement in the education of IPs

6. Shared belief in God, extra-biblical revelation

7. Collaboration of the laity and NGOs

8. Cultural “preservation”

REGRETREGRETWhat do we regret in our history, attitude and practice

in relationship with IPs in our region or country?

1. Lack of understanding; distance from them

2. Loss of writing and other cultural treasures

3. Discriminatory practices and attitudes

4. Failure to stress social teachings of the Church

5. Lack of coordination among Church ministries

6. Pressure on IPs, pushing them afar

7. Acquisition of lands, thru the datus

8. Paternalism and dole-outs

9. Cultural exploitation

READY TO DOREADY TO DO

What are we ready to do now as bishops in the Philippines?

1. Revise our catechesis and evangelization ways

2. Establish IP desks, empowering IP pastoral workers

3. Institutional and financial support for IP ministry

4. Integral evangelization, mission ad gentes

5. Clarify links between ECIP, NASSA, Culture Com

6. Closer collaboration

7. Formation of seminarians on IPA

8. Overt preaching of Jesus, direct evangelization

CANADIAN OBLATES OF MARY CANADIAN OBLATES OF MARY IMMACULATE (1991)IMMACULATE (1991)

• “We apologize for the part we played in the cultural, ethnic, linguistic, religious imperialism that was part of the mentality within which the peoples of Europe first met the aboriginal peoples and which consistently has lurked behind the way the Native peoples of Canada have been treated by civil governments and by the Churches. We were, naively, part of this mentality and were, in fact, often a key player in its implementation.”

Jesuits confession in GC 34: Intuition and alienation

“Our intuition is that the Gospel resonates with what is good in each culture. At the same time, we acknowledge that we have not always followed this intuition.

We have not always recognized that aggression and coercion have no place in the preaching of the Gospel of freedom, especially in cultures which are vulnerable to manipulation by more powerful forces.

We have often contributed to the alienation of the very people we wanted to serve” (90-92)

RECONCILIATION WALK OF ABOUT RECONCILIATION WALK OF ABOUT 2,000 CHRISTIANS TRACING THE ROUTE 2,000 CHRISTIANS TRACING THE ROUTE

OF THE FIRST CRUSADE (1996)OF THE FIRST CRUSADE (1996)

"The Reconciliation Walk is an interdenominational grassroots movement of Western Christians...retracing the route of the First Crusade, apologizing to Muslims, Jews and Eastern Christians for the atrocities of the Crusades -- foremost among them, the misuse of the name and message of Jesus."

FRANCISCAN PROVINCE OF SAN FRANCISCAN PROVINCE OF SAN FELIPE DE JESUS TO THE MAYAN FELIPE DE JESUS TO THE MAYAN

PEOPLE (MANI, YUCATAN 2009)PEOPLE (MANI, YUCATAN 2009)

We ask forgiveness of the Mayan people for not having understood your world view and your religion and for having denied your deities; for not having respected your culture and for having imposed upon you for many centuries a religion that you did not understand; for having demonized your religious practices and for having declared in word and writing that they were works of the devil and that your idols were Satan incarnate…

We Friars Minor commit ourselves: To help ourselves and those brothers who will come after us to understand the culture from which we come forth, to promote it, and to incarnate the message of Jesus to the point of having a Mayan Christianity.

Anglican Church to the Natives Anglican Church to the Natives of Canada (1993)of Canada (1993)

“I have felt shame and humiliation as I have heard of suffering inflicted by my people, and as I think of the part our church played in that suffering.

I accept and I confess before God and you, our failures in the residential schools. We failed you. We failed ourselves. We failed God.” –Archbp. Michael Peers, Ontario

TAYO-TAYO MUNA!TAYO-TAYO MUNA!Intrafaith Conversation among Catholics in the Service of Intrafaith Conversation among Catholics in the Service of

Interfaith Dialogue with Muslims and LumadsInterfaith Dialogue with Muslims and LumadsAlbert E. Alejo, SJAlbert E. Alejo, SJ

Trigger:Trigger: How do How do

religions get religions get

into conflict?into conflict? Islam is a religion of peace. Christianity is a religion of

love. But why do we witness so much fighting among Muslims and Christians? Why the deep and persistent prejudices hurled against each other? And this despite the many interreligious and interfaith dialogues? Presuming that religion is not the main culprit, how is religion “recruited” as it were into this friction? And to what extent are we part of this?

Could it be the Could it be the link between link between

religion, religion, culture, and culture, and

history?history? Faith-based peace activists must understand the dynamics of religion, culture and conflict. E.g. Religion initiates individuals into a community. Community building, however, builds not just identity but boundary. Identity markers both define who is in and who is out. Formation of identity involves oppositional identity. This distinction, when taken too sharply, or too exclusively, can lead to fundamentalism or chauvinism.

We need to engage in We need to engage in Intra-Faith Intra-Faith DialogueDialogue

Existing peace initiatives are closing the gap between “dialogue Christians” and “dialogue Muslims”. But it is not clear whether we are closing the gap between the “dialogue Christians” and the “prejudiced Christians”, or between the “dialogue Muslims” and the “armed Muslims.”

Bishops-Ulama Conference, 35th Bishops-Ulama Conference, 35th General Assembly, Jolo, Sulu, General Assembly, Jolo, Sulu, November 18-21, 2008November 18-21, 2008

• While we continue with interfaith activities, we shall also pursue authentic intrafaith dialogues among our own communities. We hope that through this open communication, we will find a way to face our own share in the prolonged problem in Mindanao as well as discover how we could go beyond our hurts and biases. Perhaps this holds a key to more creative solutions to the impasse in our peace process.

Consider Forgiveness Consider Forgiveness

During a number of sessions on clan conflict and interfaith dialogue, forgiveness was mentioned both by Muslims and Christians. While nobody thought it was easy, nobody seems to claim that it was impossible. A few testimonies proved it was necessary.

Testimony of Datu Toto Testimony of Datu Toto PaglasPaglas

As a young boy, he witnessed the murder of his father. He was old enough to remember, but too young to fight. When he grew up, his relatives told him to revenge. But Toto Paglas refused.

Later, his younger brother was killed. Again, he decided not to be like his brother’s murderer. When another brother was killed, his relatives volunteered to take vengeange into their hands.

Toto stopped them, saying that if he killed another person, the family of that person will take another life back, and the cycle will not stop.

From Arms to From Arms to FarmsFarms

“I believe that real peace is in education and livelihood. If people are not educated, then the only pride they have is to own and use a gun. If the people are hungry, they can not think properly; they fight for their family. So I converted our land into a plantation. I hired the members of the family that killed my father and my brothers. Now I can walk even without a body guard. I am at peace.”—Toto Paglas

RECOMMENDATION:

Teach in our catechesis and

religious education

the value and the process of dialogue, including both interfaith

and intrafaith dialogue.

SIGN OF PEACESIGN OF PEACE

“Blessed are the peacemakers, they shall be called

the children of God!”

SIGN OF PEACESIGN OF PEACE

Lord, Jesus Christ, you said to your apostles: I leave you peace, my peace I give you. Look not on our sins, but on the faith of your Church, and grant us the peace and unity of your kingdom where you live for ever and ever.

Amen.

The peace of the Lord be always with you.

And also with you.

Let’s give each other a sign of peace.

““Be humble toward one another, Be humble toward one another,

always considering others better always considering others better

than yourselves. And look out for than yourselves. And look out for

one another’s interests, not just one another’s interests, not just

your own.” your own.”

---Philippians 2:2-4---Philippians 2:2-4

www.konsultmindanaw.phwww.konsultmindanaw.ph

Learning from ScripturesLearning from Scriptures

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