Wazzup Pilipinas!?
In the vibrant city of Cotabato, a testament to enduring spirit and a beacon of profound heritage stands: the Cotabato Museum. Within its walls, a compelling narrative of identity, resilience, and unwavering determination unfolds, etched in ancient artifacts, the clang of traditional gongs, and the resolute spirit of a people. This is the story of the Bangsamoro, a saga spanning millennia, marked by external influences, internal shifts, and an enduring quest for self-determination that continues to shape their destiny in the heart of the southern Philippines.
The Dawn of an Identity: From Ancient Roots to Enduring Resistance (500 BC - 1900)
The very foundations of the Bangsamoro stretch back to an ancient past, long before the Spanish galleons pierced their tranquil shores. As early as 500 BC, migrations from Borneo and other Malay islands brought diverse linguistic groups to Mindanao and the Sulu archipelago, laying the groundwork for a rich cultural mosaic. By 200 BC, vibrant trade networks with the powerful Han dynasty of China flourished, and the rhythmic clang of iron smelting echoed across the land, signaling early sophistication and economic prowess.
A pivotal shift occurred in the 13th century with the arrival of Arab traders and Sufi missionaries. In 1280, Karim-ul Makhdum planted the seeds of Islam in Sulu, a spiritual awakening that profoundly reshaped the region. This led to the establishment of the Sulu Sultanate around 1450 by Sayyid Abubakar, a landmark event in the political organization of the Bangsamoro. This was swiftly followed by the rise of the Maguindanao Sultanate under Shariff Kabungsuwan in 1515, firmly laying the foundations for distinct political and social structures that would govern life for centuries.
The arrival of the Spanish in the 16th century ushered in an era of relentless conflict and valiant resistance, a struggle for sovereignty that would define generations. Magellan's landing in 1521, followed by Legazpi's conquest in 1565, marked the beginning of a long and often brutal struggle against Spanish colonial ambitions. Exhibit narratives recount numerous skirmishes and large-scale expeditions, as the Spanish relentlessly sought to control vital trade routes, spread Christianity, and subdue the independent sultanates. Yet, despite repeated attempts—including a major campaign against the Sultanate of Jolo in 1638—the Spanish never fully conquered the Muslim south. Legendary sultans, particularly Kudarat of Maguindanao, skillfully united disparate groups against foreign invaders, showcasing formidable military and diplomatic prowess. Treaties were signed and broken, battles raged, and alliances shifted, but the Bangsamoro, through sheer tenacity and an unyielding spirit, maintained their sovereignty for centuries. The eventual decline of Spanish power in the late 19th century, culminating in their defeat by the Americans in 1898, opened a new chapter, but the struggle for self-determination was far from over.
The Sacred Art of War and Status: Kris, Kalis, Sundang, and Kampilan
More than mere instruments of combat, the legendary kris, kalis, and sundang are potent, living symbols of status, wealth, and profound authority among the Tausug, Maguindanao, Maranao, and Iranun populations. As detailed in the "Kris | Keris | Sundang" exhibit, the kris manifests in two fundamental shapes: the undulating wavy blade and the resolute straight blade. The kalis specifically refers to the wavy subtype found in Sulu, while sundang or sundung denotes the straight, single-edged blade. The kris hilt, often intricately carved into a kakatu (cockatoo) shape, speaks volumes of the owner's stature through its exquisite craftsmanship. Equally elaborate are the scabbards, fashioned from precious woods and sometimes horn, designed to complement the blade's prestige. The wavy blade, frequently interpreted as a graceful plantain motif or a fearsome dragon, symbolizes the delicate balance between sharp aggression and the fluid flow of life, embodying the essential attributes of a respected warrior: "sharpness, strength, and stability."
Complementing the kris is the formidable kampilan, a "long heavy blade that can be wielded with two hands." The "Kampilan" exhibit highlights its distinctive features: "a definite sharp point and spikelet that flares upwards on the blade's cutting edge," and often "a row of U-shaped loops as added protection to the hand." The kampilan's ornamentation, frequently adorned with "tuffs of animal hair tassels," further underscores its significance in signaling the owner's wealth and status. Researchers speculate that the "open V" shape near the hilt might represent a crocodile's gaping jaw, suggesting a deeper symbolic resonance tied to the natural world and the fierce spirit of the land. Both the kris and kampilan were formidable weapons in the hands of Bangsamoro warriors, widely documented in Spanish chronicles as symbols of their unwavering defiance against the conquistadors.
The Ta’usug Tree of Life and the Sea: A Tapestry of Interconnectedness
The "Ta’usug Tree of Life" is a profound artistic motif that embodies the very essence of interconnectedness. This continuous, deliberately unsegmented pattern of sinuous lines, forming a vertically symmetrical tree, is a universal archetype. However, its manifestation in Ta'usug culture, particularly through the intricate burrakis—ancient cutworks that once graced ceremonial items—reveals a unique historical context deeply intertwined with the sea and expansive trade. The exhibit explains that this motif's profound materialization reflects "the immense flow of people, goods, and ideas through the Sulu archipelago involving South Asian, Middle Eastern, Chinese, Southeast Asian, and beyond Philippine maritime travelers." This "multi-directional, translated flow" positioned the Ta'usug as a vibrant hub of cultural exchange, making the Tree of Life a powerful symbol of an "early globalized sense of place."
The Resonant Soul of Bangsamoro Music: Kulintang, Gabbang, and Tagunggo
Music forms the very soul of Bangsamoro culture, echoing ancient traditions and reflecting the indomitable spirit of its people. The art of kulintang music, as highlighted in "Kulintang: A Deeper Meaning," involves the intricate process of casting brass gongs using the cire perdue (lost wax) method. Even amidst periods of intense conflict that "circumscribed the spaces of tranquility," the perseverance of dedicated musicians ensured that these resonant gongs continued to be produced. The exhibit powerfully recounts a poignant anecdote from the "2000 MILF 'all-out war'": "bullet-casings could be had by the sackful," leading to a remarkable act of transformation where "those bereft of any noble materials, took tin into kulintang, and from sheer gusto for the music, compelled the lowly metal to resound." This incredible testament to resilience and creativity showcases the Bangsamoro's ability to transform instruments of war into tools of profound cultural preservation.
The gabbang, a Tausug xylophone crafted from bamboo bars and played with a wooden mallet, is another cornerstone of their musical heritage. The "Gabbang (Tausug)" exhibit describes it as a popular instrument often accompanying Tausug vocal music, such as the lunsay (love song). Typically performed by two musicians, one on the gabbang and the other on the biyula (violin), it frequently graces wedding celebrations and political rallies. More profoundly, the gabbang serves to "honor the glory of the prophets and the Tausug warriors," and recounts "the creation of tribes, cities, institutions, historical events and the important heroes."
The word tagunggo is equally significant, bearing "myriad but related meanings" across Austronesian languages. As explained in "Tagunggo: A Deeper Meaning," for the Iranun, tagunggo denotes a specific melodic piece used in healing rituals and even spirit possession. Marites Maguinda performs the tagunggo dance to music, as seen in the accompanying photograph, while the Maguindanao interpret it as the proper accompaniment for ritual cultural imperatives. The tagunggo typically involves an ensemble comprising the 3 gong kwintang, bamboo gandang, and 3 agung. The Sama Dilaud refer to a titik tagunggo, played with only three gongs, often from boats, while the Bagobo use tagunggo to refer to an ensemble of eight large suspended gongs. This rich diversity of meaning highlights the profound tapestry of musical traditions across different Bangsamoro groups.
The Awang and the Rebellion: Navigating Conflict and Sustenance
The awang, the traditional boat of the Maguindanao, symbolizes more than just transport; it embodies survival, strategic ingenuity, and profound resilience, especially during times of conflict. The exhibit "The Awang and the Rebellion" illustrates how the constantly fluctuating water levels at Liguasan Marsh, where the awang is used, demanded "old knowledge to transit the long career of the Moro Islamic Liberation Front (MILF) as a secessionist movement." The awang became a crucial tool for both MILF fighters and local populations, acting as a "powerful negotiator for peace."
During periods of intense unrest, the awang proved indispensable for ensuring food security and for its role in combat operations. Farmers, dedicated boat-builders, and resilient fishermen, under the leadership of figures like Hamid Ambadji and Esmael Mokamad, skillfully utilized the awang to navigate the marsh, providing sustenance and clandestinely transporting fighters. These "disappearing-in-the-marsh" boats were crucial for maintaining resilience and a tenacious fighting spirit. The MILF, recognizing the awang's strategic importance, developed a "robust reliant watercraft that enabled its exercise of resistance over an ever-fluctuating basin of enormous expanse." This seamless integration of traditional knowledge with the demands of rebellion powerfully underscores the profound practicality and deep symbolism of the awang within the Maguindanao community.
The Iranun: Vikings of the East
Echoing the seafaring prowess and independent spirit of the Maguindanao are the Iranun, often dubbed the "Vikings of the East." Speakers of a distinct Danau language, they have maintained their unique identity despite close ties with Maguindanao and Maranao communities. As described in "The Iranun: Vikings of the East," their culture is rich with kulintangan music, epic traditions, and exquisite textile techniques, including the long-used silk imported from China. For centuries, the Iranun have been masters of the "Sama Balangingi," a widespread seaborne trade and raiding network that dominated Southeast Asia. Their formidable prahu—90 to 100-foot-long vessels festooned with swivel cannons—once terrorized the seas, extending their reach from Papua New Guinea to the Moluccas and inspiring their fearsome reputation.
The Bangsamoro Idea: A Soul Yet Seeking Self-Governance
The Muslim communities of the Philippines, a mosaic of linguistic groups, were once organized into village-centric political units. However, by the 20th century, a shared sense of injustice under dominant Philippine groups sparked the "Bangsamoro idea." This concept, as the exhibit "The Bangsamoro Idea Soul Yet" describes, embodies "a polity incorporating all Muslim peoples of the Philippines living in traditional homeland." The Moro National Liberation Front (MNLF) and later the Moro Islamic Liberation Front (MILF) championed this vision. The Autonomous Region in Muslim Mindanao (ARMM), established in 1989, was a significant step towards self-governance. While imperfect, ARMM paved the way for the emergence of a "self-governing, financially independent Bangsamoro within the Philippines."
Sheikh Salamat Pendatun Hashim: A Visionary Leader
Sheikh Salamat Pendatun Hashim, whose life spanned from 1941 to 2003, emerges as a towering figure in the Bangsamoro struggle for self-determination. The comprehensive biography presented in the exhibit "Sheikh Salamat Pendatun Hashim" traces his journey from a dedicated student of Islamic sciences to a pivotal leader of the Moro Islamic Liberation Front (MILF). Born into a family of religious scholars, Hashim pursued his education in Islamic universities in Cairo, Egypt, where he earned a Master's Degree in Islamic Jurisprudence. His deep understanding of Islam profoundly shaped his commitment to the Bangsamoro cause, emphasizing the struggle as a jihad for self-determination and the establishment of an Islamic homeland.
Hashim's leadership within the Moro National Liberation Front (MNLF) and his subsequent establishment of the MILF were driven by a conviction that only through genuine self-governance could the Bangsamoro people achieve justice and peace. He championed a comprehensive approach, combining military and political strategies to advance the cause. His vision extended beyond armed struggle to include the establishment of Islamic institutions and the upliftment of the Bangsamoro community through education and social programs. Despite facing immense challenges, including prolonged conflict and political complexities, Hashim's steadfast leadership and intellectual contributions laid the groundwork for the peace process that eventually led to the Bangsamoro Autonomous Region in Muslim Mindanao (BARMM). His legacy continues to inspire the Bangsamoro people in their ongoing journey towards lasting peace and development.
Hon. Ahod B. Ebrahim: Architect of a New Era
At the forefront of the contemporary Bangsamoro narrative stands Hon. Ahod B. Ebrahim, a towering figure whose life embodies the persistent and often arduous pursuit of self-determination. Born on May 15, 1949, Ebrahim's journey from a dedicated student of Islamic sciences to the Chief Minister of the Bangsamoro Autonomous Region in Muslim Mindanao (BARMM) is a testament to his unwavering commitment. The comprehensive biography presented in the exhibit details his early years as a fervent student activist, his involvement in the Moro Youth and Students Alliance, and his pivotal role in the Moro Islamic Liberation Front (MILF).
Ebrahim's path to leadership was forged in the crucible of armed struggle against the Philippine government, fighting for genuine autonomy and the rightful recognition of Bangsamoro rights. He steadily rose through the ranks of the MILF, eventually becoming its Chairman and the chief negotiator in peace talks with the Philippine government. As the text states, "When the new MILF leadership (Chairman Al Haj Murad Ebrahim) was proclaimed, he was designated as the Chairman of the Central Committee, a position from which he served as the Chairman of the MILF Peace Negotiating Panel and led the organization to a turning point towards peace."
His astute and steadfast leadership was instrumental in the signing of the Comprehensive Agreement on the Bangsamoro (CAB) in 2014, a landmark accord that irrevocably paved the way for the creation of the BARMM. In 2019, he was elected as the interim Chief Minister of BARMM, marking a new, transformative chapter of governance and genuine self-determination for the Bangsamoro people. Ebrahim's journey underscores the profound complexities of peacebuilding, the immense sacrifices made, and the enduring hope for a future where the Bangsamoro can fully realize their aspirations within a framework of lasting peace and genuine autonomy.
The Last ARMM Governor: Mojis S. Hataman's Legacy
Mojis S. Hataman, born in 1969 in Sumisip, Basilan, emerged as a pivotal figure in the Bangsamoro narrative. As the Regional Governor of the Autonomous Region in Muslim Mindanao (ARMM), and its last, Hataman's leadership was marked by his "distinguished by his appointment to the ARMM leadership and bureaucracy of highly qualified men and women," as detailed in "Peacebuilding: The Last ARMM Governor." A student activist and politician, he championed the Muslim Youth and Students Alliance and rose to prominence in Congress. Appointed Officer-in-Charge of ARMM by President Benigno S. Aquino III in 2011, he led a "landslide victory for a full term in 2013." His "Reform Agenda," characterized by efficiency, transparency, and accountability, was a significant contribution to peace-building in the region, paving the way for the eventual transition to BARMM.
The Bangsamoro Commission for the Preservation of Cultural Heritage: Guardians of Identity
In the face of historical challenges and the ongoing evolution of their society, the Bangsamoro people have established a vital institution: the Bangsamoro Commission for the Preservation of Cultural Heritage (BCPCH). As proudly stated in the exhibit banner, "Having the primary responsibility of writing the history, BCPCH is duty-bound to further preserve the history, culture, arts, traditions and the rich cultural heritage of the Bangsamoro people and their Sultanates, such as those of Sulu, Kabuntalan, Buayan, the Royal Houses of Ranao and of the Iranun, and the non-Moro indigenous peoples by establishing and sustaining the cultural institutions, programs, and projects in BARMM."
The vision of BCPCH is clear and resolute: to be "A primary institution mandated with the full and comprehensive protection and preservation of the cultural heritage of the Bangsamoro people." This profound commitment underscores a deep understanding that cultural heritage is not merely a collection of static artifacts, but a living, breathing testament to identity, resilience, and the continuity of a people's narrative. Through their meticulous work, the BCPCH ensures that the rich tapestry of Bangsamoro history, from the intricate designs of their traditional arts to the epic sagas of their ancestors, is meticulously preserved for future generations, serving as an unwavering beacon of identity and a perpetual source of strength.
The 2017 War in Marawi: A Cautionary Word and Unquantifiable Loss
The full-scale war that erupted in Marawi from May 23 to October 23, 2017, left an indelible and tragic scar on the "Islamic City." "Islamic City Destroyed: Marawi Down" painfully recounts how the conflict "annulled a century of physical/spatial memory, annihilated business, and spectacularly produced layers of social, political, economic, and cultural problems." The Armed Forces of the Philippines battled radicalized groups in a brutal street-by-street urban warfare, turning a vibrant city into a warzone. The exhibit "The 2017 War in Marawi: Cautionary Word" emphasizes that "the war underscored heightened possibility of an ever-dangerous future: that the globalization of Mindanao's violent identity politics may still escalate tension." While the Bangsamoro Organic Law offers a glimmer of hope, the "road to peace is uneven; rife with the potential for catastrophe."
The war inflicted an "Unquantifiable Loss," as another exhibit grimly declares. The destruction included a holy Qur'an found among the debris of a burnt masjid at Marawi Ground Zero, now reverently housed at the Bangsamoro Museum. This artifact symbolizes the immense cultural property lost, from "personal memorabilia of Marawi's residents, both the prominent and the regular folk," to the "building and cultural memory embodied by the Grand Mosque," and the "jewellery traditions of shop-keepers." The war's toll on Maranao culture is immeasurable, a "forfeiture of culture to war."
Weaving and Survival: A Testament to Resilience
Amidst the utter devastation of Marawi, a remarkable and profoundly inspiring story of survival emerged. "The 2017 War in Marawi: Weaving and Survival" highlights how the incessant bombardment forced residents of what is now Marawi Ground Zero to undertake an improbable project. "The evacuees all learned to weave whatever they could of the old Maranao textile forms." These intricately woven textiles became not only a source of vital income but also, profoundly, a coping mechanism against the "thunderous broadcast of bombing runs and high-powered arms." From their temporary homes, they wove "light in the dark," utilizing the "Siyapula," a term for "starlight" in many Philippine languages. The weavers achieved "a worthy level of competence in the siko-siko patterning," a traditional textile design in magenta, purple, and gold, reflecting their deep Iranun heritage. This extraordinary act of creation in the face of widespread destruction stands as a powerful and enduring testament to the indomitable spirit of the Maranao people.
The narratives woven through these exhibits at the Cotabato Museum collectively tell a powerful, dramatically compelling story of the Bangsamoro people: their ancient roots, their fierce and enduring resistance against colonial powers, their vibrant and deeply meaningful cultural expressions, and their unwavering pursuit of self-determination. They are a profound testament to a people who, despite centuries of immense challenges and sacrifices, have held fast to their identity, their traditions, and their dream of a peaceful and autonomous future. The museum stands not just as a repository of the past, but as a living bridge to the future, inviting all to understand and appreciate the enduring legacy of the Bangsamoro.
Ross is known as the Pambansang Blogger ng Pilipinas - An Information and Communication Technology (ICT) Professional by profession and a Social Media Evangelist by heart.
.jpg)
Post a Comment