Taluksangay

Ontology of the Moro Consciousness [ Part 1 ]

2008-09-20T05:18:00.001-07:00

When human beings work together in a coordinated fashion, there becomes associated with that group a collective mind. The term `collective mind' in many Western scientists is better used in reference to smaller groups of people. It is also reasonable to suppose that animal populations especially those of ants and bees have a collective mind, the same with the so-called fish society.

Collective psychology refers to the actual personality, mental color, or `spirit of the times' which a collective mind projects. The introduction of Sarkar's social science as discussed by Michael Towsey in his research: "A Sociology for the New Age" -- defines collective psychology as "the average psychic momentum derived from the unit (individual) psychic momenta. The definition focuses directly on the sociological equation because it defines the relation between the psychological momenta of individuals and the psycological momentum of
the whole. In other words, collective psychology is the heart of sociology. Elsewhere Sarkar has defined history as the history of collective psychology.

Now as to the question of the Bangsamoro existence, the Sarkar theory of collective psychology provides a radical social analysis and synthesis, that the present-day Bangsamoro has that structural framework of a society. Indeed, the current state of the Moro collective psychology has sociological relevance based on typology of social class and not on the basis of socio-sentiments of religion or nationality. This theory of Sarkar collective psychology challenged the old school of dialectical materialism.

The Moro intellectuals (with their nationalist perspective) as of today have deliberately avoided the usual translation of the current state of the Bangsamoro in terms of typology. Maybe of some reason that will deterrent the party course of action they want to shape…

Nevertheless, the Bangsamoro social classes is existing in four types of psychic characteristics, such as the:

1. LABORERS – are the farmers, fishermen, housekeepers, etc. This type of social class comprises the majority in terms of numbers compared to the other classes, yet tended powerless to take the initiatives.

2. WARRIORS – the combatants, and/or the military force in the government. This type of social class take the initiative using practical manual skills

3. INTELLECTUALS – are the young professional, academe, religious leaders, ranking employees of the government. This type of social class used their intellect to initiate short cuts and labor saving methods

4. MERCHANT – are the capitalist usually partners with other elite societies and use money or wealth to maintain power and influence. Mostly of them in this particular case, they are the landlords or the feudal Datus (or Oligarch), and this class is the dominant because they employed the intellectuals, the warriors, and the laborers.

Technorati Tags Ontology

Imagine the Human Society

2008-09-20T04:52:00.001-07:00

Imagine there is GOD without religion

Imagine there is HUMANITY without race

Imagine there is SOCIETY without nationality

Imagine there is HAPPINESS without despair

Imagine there is SHARING without greed

Imagine there is HUMILITY without vanity

Imagine there is LOVE without hate

Imagine there is PEACE without resentment

Imagine there is CONTENTMENT without grief

Understanding Moro identity of predicaments

2008-08-22T09:56:00.000-07:00

Moro nationalism is a contradiction in terms if we accept the fact that the Moros are the Islamized Filipino groups.

According to Prof. A. Madale:

the term "Moro" certainly refers to the Tau Sug of Sulu, the Maguindanaos of Cotabato provinces, the Maranao of the Lanao provinces, the Sama of Tawi-Tawi, the Jama Mapun of Cagayan de Tawi-Tawi, the Belegnan of Davao, the Yakan of Basilan and the Sangils of Davao Gulf.

If the above term is the so-called Bangsamoro people, then the Moros possess different and varying socio-cultural backgrounds and speak different dialects belonging to the Mindanao-Sulu ethno-linguistic groups. Similarly the colonial Filipinos possess diverse languages and dialects such as the Tagalogs, Bicolanos, Ilocanos, Sugbohanon, Hiligaynon, Aklanon, Surigawnon, etc.. etc.. However, the contradictions with Filipino is that, the national language is Tagalog in disguise of Pilipino -- and this is an imposed culture in the Philippine educational system.

Another contradictions of Moro nationalism, is that, there are Tau Sug, Yakan, Maranaos, Maguindanao who are already Christian. Likewise, an Ilocano, Cebuano, Ilongo, Chinese, Chavacano in Mindanao who are already Muslim. So, how do we label their national identity? Is this clear in the Bangsamoro constitution if there is?

Clearly to say, the cry of Moro nationalism nowadays is an outcome of the continuing past predicaments, this is a psychological defense under the conditions of prolonged inferiority complex and socio-cultural oppression, particularly colonialism and racism of the dominant pseudo-culture of the Filipino nationalism. The Moro nationalism is a nationalist identity development in the process among the oppressed intellectuals in Mindanao who are tied together by their profession of Islam, the religion of peace.

The Moro nationalism is a continuing expedition for self-determination. This type of ethnocentric nationalist consciousness is temporary an intellectual capitulation. Just like Filipinos which is a colonial (identity) name manifesting inferiority complex.

Balancing the tally

2008-08-22T02:18:00.000-07:00

(Please feel free to distribute and publish this statement incluidng my prior statements to your network and friends. thank you)

During the attack of the MILF in Kolambugan, around 100 passengers of the two flagged down buses were invited by a Muslim community to take refuge in a Mosque nearby. “We were warmly welcomed and protected by them who even barred the armed men from entering the Mosque”, a statement from one of the 5 catholic priests from the Diocese of Dipolog who were among the passenger victims. They stayed in the Mosque until the firefight subsided, were given food and water and led to their safety travel on board a motorized banca to Ozamiz city. This is contrary to the earlier report that they were held hostage inside a Mosque.

A terrified Christian narrated that, while scampering for safety after hearing the gunshots, he encountered a Muslim who willingly lent his “malong” so that he will have a “cover”. Another, who was accosted and led to safety, talked to media afterwards, “Maayo man diay sila abi nako dautan” (They are indeed good, I thought they were bad).

These are only few of the stories which are not told and ought to be told. We are drawn and conditioned to believe what the media wants us to see, heard and read. And worst, we sometime refuse to listen to the real stories.

We are aghast and outraged by the sight we saw on TV and read on national dailies of the victims appealing for support and narrating their ordeal. The struggle of the Bangsamoro for legitimacy and recognition as a people has been demonized by these incidents. All the accusing fingers are pointed at them as the source of all these war misery and tragedy in Mindanao. However, we miss the greater picture in the context of the anti-terror overdrive of the government and retaliatory offensive action that victimized also poor, hapless Bangsamoro people.

Last year, there was no blown-out report and investigation prior to the beheading of marines in Basilan about the beheading of Imam Matarul Hakanul after his body was peppered with bullets. Early this year, a military operation in Baranggay Ipil, Maimbung, Sulu caused the massacre of 11 persons including women and children on board a pump boat and execution of several others in front of their spouses and relatives. The incident drew out massive protest and indignation. Several investigations by the government agencies have been initiated but no result came out so far and worst pre-empted by the military’s own investigation report that exonerated those pinpointed as involved in the incident.

Early this year, due to the counter-terrorist campaign of the government, one hundred thirty-five (135) families are dispersed in Indanan and Patikul in Sulu and more than 3,000 villagers from Tilucab, Upo. Mindipok and Maguling in Maitum of the Sarangani and portion of the Sharif Kabungsuan provinces. However, there is a failure to account the casualties in the sporadic wars in Central Mindanao and in Sulu and Basilan provinces since April this year.

The government has virtually declared an all-out-war against the group of Kumander Bravo and Umbra Kato to make them answerable to justice. But, this does not consider the many Moro civilians who will be caught in the crossfire. By the sight of the military, many cannot anymore leave their homes, trembling and unable to utter any word, especially the elderly and women.

Of the more than 10,000 tally of evacuees in North Cotabato and Lanao del Norte, has anybody wondered how many of them are Moro? How much damage can anyone imagine brought by the MILF attack in the towns of Lanao del Norte and the city bombings alleged perpetrated by the Abu Sayyaf group compared to the constant aerial bombing and shelling hitting Moro communities? There are more cases of burning of houses, indiscriminate firing and killing of civilians in North Cotabato than in Kolambugan and there are certainly more Moro victims.

Since much news and reports on MILF atrocities have came out already, we are challenged to leave the comforts of our intellectual exchange to gather information in the field about “the other side of the story” and be one with the victims to offer hope and solace.

We should not be overwhelmed by our outrage and in such a state fail to see who the real victims are. There are a lot of magnanimous stories from the experiences of the people communities in the on-going war in Mindanaw. This is where the real understanding and healing must begin.

by Dani Conejar

Prologue

2008-06-02T01:46:00.000-07:00

“Assalamu alaikum. Peace be with you...” This is the traditional Muslim greeting with a warm blessing – which I usually touched my breast lightly with my palm and make a slight bow towards the visitor who moved with measured steps into our home at a small quiet village known as Taluksangay.

Taluksangay... A place that is almost a sigh when uttered. A place consecrated by the blood of our forefathers. A fitting destination for a banished tribe of Samas that lived and bled in a struggle to gain its rightful place. Now Taluksangay looks more like a sacred duty. Like my ancestors before me I have duty to Taluksangay.