Module 1: Why Study the History of the Filipino Muslims and Indigenous Peoples of Minsupala? Flashcards
From 1948 to 1955, ____, a WWII veteran and a well-known hero from the town of Luuk, Sulu province, unexpectedly rebelled against the Philippine government. He defied government authorities for eight years and successfully evaded arrest despite the fact that the Philippine military had already concentrated its forces in Jolo to capture him. To the government, Kamlon was not an ordinary criminal; he was considered the biggest threat to national security after the ____ in the 1950s.
Hadji Kamlon
Hukbalahap communists
By about 1951, armed clashes started to rage over wide areas of Sulu…
The most bloody was the one launched by Kamlon Hadji and 100
followers. Despite their inferior strength and crude weapons comprising
mostly of old rifles and krises and their being mainly restricted in the
Luuk area on Jolo island, Kamlon and his band made the government
shake in its shoes. They inflicted severe losses on lives, equipment and
fund. For almost 4 years the government engaged Kamlon and, during
the final assault, ___ground troops2 were utilized along with naval,
air and mortar supports. Logistical expenditures, after the final inventory,
amounted to ___. Despite all this cost, Kamlon could not be
routed or captured. He finally gave up conditionally due to advancing
age.
5,000, P185 million
As a result of the recommendation, the government created several programs and agencies that were supposed to effect the economic, social, political, moral and
educational integration of non-Christian Filipinos into the main body politic of the
Philippines. Foremost of the agencies charged with the above function were the
____ and the ____
Commission on National Integration (1957)
Mindanao State University (1961).
The first agency charged with the integration of the non-Christian Filipinos was the ____. However, because of its gigantic tasks, limited funding and poor administration, the agency found its mandate difficult to carry out. Later, after more than 10 years, the CNI would be abolished, largely failing to achieve its objectives.
Commission on National Integration (CNI)
The responsibility of educational integration and advancement (at least for the Moros and IPs of MinSuPala) was largely passed on to the Mindanao State University (MSU), which was created on ___ through ___.
September 1, 1961
RA 1387
The Mindanao State University was the brain child of the late ___ as a government response to the so-called “____”.
____, according to its first president, _____, lies at the heart of MSU which serves as a social laboratory
The 1954 congressional committee conceptualized it (i.e. MSU) as social
laboratory for ____ … It is the only university (in the country) directly charged by the government to advance the cause of national unity and actively pursue integration through ___.
Senator Domocao A. Alonto
“Mindanao Problem”
Integration
Dr. Antonio Isidro
National integration
Education
Emphasized by the author, MSU is mandated to do the ff
(3) Help accelerate the program of the integration among the peoples of Southern Philippines, particularly the Muslims and other cultural minorities
How was the Mindanao State University System created? (summary)
The Mindanao State University (MSU) System was created on September 1, 1961, through Republic Act 1387, as a government response to the “Mindanao Problem.” It was established following the dissolution of the Commission on National Integration (CNI), which struggled with limited funding and poor administration. MSU was envisioned as a social laboratory for national integration, aiming to promote unity among the diverse ethnic and cultural groups of Mindanao, Sulu, and Palawan (MinSuPala) through education. Its mandate included providing instruction, research, and extension services, training skilled manpower for regional development, and fostering cultural integration, particularly among Muslims and other minorities.
There have been some controversies in the term “integration” as MSU’s special
mandate. In fact, in the book of ___, integration was said to be objected by some Moros because it entails ____ which would lead to the absorption of their belief and culture into the dominant group’s – the Christians.
Salah Jubair
Assimilation
How did History 3 (i.e. History of the Filipino Muslims and IPs in
Mindanao, Sulu and Palawan) become a mandated course in the MSU System?
History 3 became a mandated course in the MSU System as part of its integration efforts, which aimed to include the struggles and history of the Moros and Indigenous Peoples (IPs) in Mindanao, Sulu, and Palawan into the broader national history of the Philippines. The university emphasized preserving and promoting Moro and IP heritage as part of the national identity, rather than absorbing it into the dominant Christian culture. Requiring History 3 reflected this mission by ensuring that the struggles and contributions of Moros and IPs were recognized as central, not marginal, to the country’s history.
Integration vs Assimilation
Integration promotes the inclusion of diverse groups into a larger society while preserving their unique cultural identities, fostering coexistence and mutual respect. In contrast, assimilation involves the absorption of minority groups into the dominant culture, often leading to the loss of their distinct heritage.
What is the relevance of studying the History of the Filipino Muslims and IPs in Mindanao, Sulu and Palawan?
Studying the history of Filipino Muslims and Indigenous Peoples (IPs) in Mindanao, Sulu, and Palawan is relevant for three main reasons. First, it helps correct the distorted and incomplete historical narrative that has long alienated Moros and Lumads by recognizing their contributions to the nation, making Philippine history truly inclusive. Second, it broadens the understanding of present-day Muslim-Christian-Lumad relations by shedding light on the roots of their divisions, biases, and struggles, while also highlighting their efforts toward dialogue and reconciliation. Finally, it fosters essential values such as empathy, respect, and the culture of dialogue, which are crucial for promoting genuine reconciliation and nurturing a culture of peace in Mindanao.
As social laboratory, how did MSU carry out its mandate? Is integration enough to effect the economic, social, political, moral and educational needs of the non-Christian Filipinos into the main body politic of the Philippines?
As a social laboratory, MSU carried out its mandate by promoting cultural integration while preserving the heritage of non-Christian Filipinos. It implemented policies and programs that encouraged interaction among students from diverse ethnic and religious backgrounds, such as mixing students from different provinces in dormitories and forming cultural groups with members from various communities. These initiatives fostered camaraderie and mutual understanding. However, while integration through education was a significant step, it was not enough to fully address the economic, social, political, moral, and educational needs of non-Christian Filipinos. Genuine inclusion required more than cultural exchange—it also needed concrete policies on equal opportunities, access to quality education, economic support, and political representation to ensure their meaningful participation in the national body politic.
