This document discusses Catholic education in Mindanao and its role in peacebuilding. It notes that textbooks underrepresent or misrepresent Mindanao, reflecting economic marginalization. It also discusses how public land laws and resettlement displaced indigenous and Muslim populations. While education aimed to integrate groups, it failed to mitigate tensions and was seen as imposing a Manila-centered identity. There is a need for educational institutions to acknowledge their role in historical marginalization and support minority rights to build peace. The hijab issue at a Catholic school is presented as a learning opportunity for dialogue and understanding difference while avoiding discrimination.

1. Paz
Peace
Kalinaw!
Kapayapaan

2. CHATECHESIS,CHATECHESIS,
DIALOGUE and theDIALOGUE and the
BANGSAMOROBANGSAMORO
Points for Reflection
FR. ALBERT E. ALEJO, SJ
7 August 2013

3. How can theHow can the
Mindanawon storyMindanawon story
be beautifullybe beautifully
woven into ourwoven into our
Philippine historyPhilippine history
ChristianChristian
education?education?

4. “Tayo, ano ang koneksyon
natin sa Mindanao?
Sa mga Moro?
Sa mga Lumad?
Paano natin napag-uusapan
ang hindi natin karehiyon o
karelihiyon?”

5. 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.

6. PUBLIC PEACE CONSULTATIONSPUBLIC PEACE CONSULTATIONS
A project of the Bishop-Ulama ConferenceA project of the Bishop-Ulama Conference

7. OPAPP Communications PlanOPAPP Communications Plan
Dialogue MindanawDialogue Mindanaw
Reflective Dialogues on theReflective Dialogues on the
GRP-MILF Peace NegotiationGRP-MILF Peace Negotiation

8. Work with Lumad SocialWork with Lumad Social
MovementMovement

9. TALKS WITH COMMUNISTSTALKS WITH COMMUNISTS

10. RESEARCH AND PUBLICATIONRESEARCH AND PUBLICATION

11. SEC. LUWALHATI R. ANTONINO
Chairperson
Mindanao Development Authority

12. through the years...
A decade of celebration and challenges
2001-2003 to 2011-2013

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

14. SILENT COST OF WAR
Albert E. Alejo, SJ
Ateneo de Zamboanga University

16. LET’S HAVE A
SHORT QUIZ!

17. PambansangPambansang
DahonDahon
AnahawAnahaw

18. PambansangPambansang
BulaklakBulaklak
SampaguitaSampaguita

19. PambansangPambansang
Bungang-Bungang-
KahoyKahoy
ManggaMangga

20. NarraNarra
PambansangPambansang
Punong-KahoyPunong-Kahoy

21. PambansangPambansang
TirahanTirahan
KuboKubo

22. PambansangPambansang
IbonIbon
AgilaAgila

23. PambansangPambansang
HayopHayop
KalabawKalabaw

24. PambansangPambansang
IsdaIsda
BangusBangus

25. ANOANO angang
PambansangPambansang
PAGKAINPAGKAIN??
LitsonLitson

26. “2004
Teachers’
Choice”
Also
available:
2007, 2011
editions)

27. PambansangPambansang
BayaniBayani
Jose RizalJose Rizal

28. PambansangPambansang
KamaoKamao
http://angbagongfilipino.wordpress.com/2010/11/14/ang-http://angbagongfilipino.wordpress.com/2010/11/14/ang-
pambansang-kamaopambansang-kamao//
MannyManny
PaquiaoPaquiao

29. BAKIT SULYAP LANGBAKIT SULYAP LANG
KAY RIZAL SA DAPITAN?KAY RIZAL SA DAPITAN?

30. TEXTBOOKTEXTBOOK
ANALYSISANALYSIS

31. ContentContent
AnalysisAnalysis
Source:Source:
Cagayan deCagayan de
Oro ClusterOro Cluster
byby Gail de laGail de la
RitaRita

32. Grade VI TextbookGrade VI Textbook (2007)(2007)

33. Grade SchoolGrade 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)

34. GRADE 2 TEXTBOOKGRADE 2 TEXTBOOK

35. GRADE 2 TEXTBOOKGRADE 2 TEXTBOOK

36.  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.

37. 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)

38. LET’S REFLECT ON
OUR PARTICIPATION
IN UNPEACE…

39. 84 million Philippine population84 million Philippine population
Catholic 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

40. Mindanao PopulationMindanao Population
• 18 Indigenous groups 8.9%
• 13 Islamized tribes 18.5%
• “Kristiyanos”/“settlers” 72.5%

41. 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.

42. 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

43. 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

44. 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

45. COTABATO 1918 CENSUS
Bayan ng
Lumad - 5
Bayan ng
Moro - 20

46. COTABATO 1939 CENSUS
Bayan ng
Moro - 20
Bayan ng
Lumad - 9
Bayan ng
Settler - 3

47. POPULATION CHANGE IN
COTABATO 1918-1970
1918 1939
1970
Bayan ng Moro
Bayan ng Lumad
Bayan ng Settler

48. Mindanao Population
• 18 Indigenous groups 8.9%
• 13 Islamized tribes 18.5%
• “Kristiyanos”/“settlers” 72.5%

49. 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.

50. 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…”

51. 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),

52. 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.

53. 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).

54. 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)

55. “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

56. 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?

57. LET’S DEAL WITH A
PARTICULAR CHALLENGE

58. HIJABHIJAB
A Challenge Case on InterfaithA Challenge Case on Interfaith
and Intrafaith Dialogueand Intrafaith Dialogue

59. The Hijab MomentThe Hijab Moment
The 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.

60. 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.

61. 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.

62. 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

63. PILAR COLLEGE INITIALPILAR 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.

64. 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

65. 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.

67. RESULTING AGREEMENTRESULTING AGREEMENT
1. 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.

68. LET’S CONSIDER THE
CHURCH’S EXAMINATION
OF CONSCIENCE

69. HEALING FORHEALING FOR
SOLIDARITYSOLIDARITY
Learning fromLearning from
CBCP Reflecting on IndigenousCBCP Reflecting on Indigenous
Peoples MinistryPeoples Ministry
January 2010January 2010
Albert E. Alejo, SJ
Episcopal Commission on Indigenous Peoples (ECIP)
6-9 September 2010

70. 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.”

71. WORKSHOP QUESTIONSWORKSHOP QUESTIONS
1. 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

72. RE-AFFIRMATIONRE-AFFIRMATION
What 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”

73. REGRETREGRET
What 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

74. 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

75. CANADIAN OBLATES OF MARYCANADIAN 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.”

76. 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)

77. RECONCILIATION WALK OF ABOUTRECONCILIATION WALK OF ABOUT
2,000 CHRISTIANS TRACING THE ROUTE2,000 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."

78. FRANCISCAN PROVINCE OF SANFRANCISCAN PROVINCE OF SAN
FELIPE DE JESUS TO THE MAYANFELIPE 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.

79. Anglican Church to the NativesAnglican 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

80. TAYO-TAYO MUNA!TAYO-TAYO MUNA!
Intrafaith Conversation among Catholics in the Service ofIntrafaith Conversation among Catholics in the Service of
Interfaith Dialogue with Muslims and LumadsInterfaith Dialogue with Muslims and Lumads
Albert E. Alejo, SJAlbert E. Alejo, SJ

81. Trigger:Trigger:
How do religionsHow do religions
get into conflict?get 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?

82. Could it be theCould it be the
link betweenlink between
religion, culture,religion, culture,
and history?and 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.

83. We need to engage inWe need to engage in
Intra-FaithIntra-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.”

84. Bishops-Ulama Conference, 35th GeneralBishops-Ulama Conference, 35th General
Assembly, Jolo, Sulu, November 18-21,Assembly, Jolo, Sulu, November 18-21,
20082008
• 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.

85. Consider ForgivenessConsider 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.

86. Testimony of Datu TotoTestimony 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.

87. From Arms to FarmsFrom Arms to Farms
“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

88. RECOMMENDATION:
Teach in our catechesis and
religious education
the value and the process of
dialogue, including both interfaith
and intrafaith dialogue.

89. SIGN OF PEACESIGN OF PEACE
“Blessed are the peacemakers,
they shall be called
the children of God!”

90. 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.

91. ““Be humble toward one another,Be humble toward one another,
always considering others better thanalways considering others better than
yourselves. And look out for oneyourselves. And look out for one
another’s interests, not just your own.”another’s interests, not just your own.”
---Philippians 2:2-4---Philippians 2:2-4
www.konsultmindanaw.phwww.konsultmindanaw.ph
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