The Muslim Communities in the Philippines: Stories from the Ground

Photo credit: Rappler

The Moro People

Moro is the term commonly used to refer to Filipino Muslim ethno-linguistic groups. These Islamized ethno-linguistic groups include the Meranao, Maguindanaon, Iranun, Yakan, Tausug, Sama, Sama di Laut, Jama Mapun, Kagan/Kalagan, Kolibugan, Sangil, Molbog, and Palawanon.

The primary Moro ethno-linguistic groups are the Maguindanao, Meranao, Tausug, Samal, Bajau, Yakan, Ilanon, Sangir, Melabugnan, and Jama Mapun. However, three of these groups—the Maguindanaos of North Cotabato, Sultan Kudarat, and Maguindanao provinces, the Meranaos of the two Lanao provinces, and the Tausug from Jolo—constitute the majority of the Moro population. These languages, like Tagalog and most other languages spoken by Christian Filipinos, belong to the Malayo-Polynesian branch of the Austronesian language family. Most Moros are Sunni Muslims, although some Moro minorities in mountainous areas practice forms of animism alongside Islam.

The various Moro groups, divided by degrees of Islamic orthodoxy and linguistic differences, have at times been in conflict with one another. However, Moros have long shared a common resistance to central authorities—whether Spanish, American, or post-independence Christian-led governments in Luzon.

In the Mindanao region, decades of conflict between the government and Moro-Muslim separatist groups have resulted in mass displacement, primarily affecting Muslim communities.

Roots of the Moro Conflict: Impact on the Recognition of Muslim Communities in the Philippines

Saguira, 28 years old, is a Maranao who used to live in Marawi. Her family no longer grew up there because they think it is safer here in Manila. They only returned there in 2017 to visit other relatives. Her family sent Saguira here to Manila after her father was released from prison.

According to Saguira, their community was deeply affected by the Moro conflict with the Philippine government. She couldn’t return home because their houses were destroyed by bombs. The fear of being hit by a bomb prevented them from harvesting their crops, and they couldn’t even care for their pets due to the risk of stray bullets. As a result, some of her Moro brothers have had to migrate to Manila just to make a living. So, they decided to stay in the community of Rizal because it is said to be quiet, and there will be income if they find a way to eat.

According to Saguira, if she had the choice, "It's better in Marawi because there are plants you can eat and vegetables you can grow. Unlike here, where every move costs money, in Mindanao, even with just a small garden, you can already eat. Life was enjoyable back then. I remember how peaceful it was, living with my family without hearing any trouble or fighting."

Amen, a 30-year-old Iranun with roots in Mindanao, grew up in Rizal. His mother, a Seventh-day Adventist from Leyte, is Christian, while his father is Muslim. Amen refers to himself as "mixed blood" from Bisaya, and his language reflects a blend of Iranun and Bisaya.

Amen believes that much of the chaos among them stems from misunderstandings about Muslims. He emphasized that their culture, deeply rooted in religion, strictly prohibits killing, contrary to what some may think. He remarked, "Some people ask, 'Why do some Muslims eat pork?' But it's important to understand that this is about the individual, not the religion. It’s up to them in judgment or after they die."

He also explained that, despite differences in tribes or dialects, they are all Moro. He mentioned that some people associate the word "Moro" with being barbaric or gang-related. However, he pointed out that not all members of the Abu Sayyaf group are Muslims—many are Christians. In contrast, the MNLF and MILF, according to Amen, are involved in a legitimate struggle. He noted, "Their fight is rooted in the belief that Mindanao belongs to Muslims, and their area has been terrorized. This has driven some to Manila after being evicted, as there is hostility and unequal treatment towards our Muslim brothers, leading to the formation of militant groups."

Amen added, "Because of the MILF and MNLF, others are encouraged to fight for the land. We believe that Mindanao is for Muslim indigenous communities. Some find courage, while others are trapped in the conflict because their families need to eat. As long as the conflict persists, discrimination will worsen, and I hope these issues can be addressed. Even children are affected, and instead of a peaceful community, it’s becoming a war zone, traumatizing the young."

Despite the challenges, Amen noted that many people still wish to live in Mindanao because it is where their ancestors are buried, and it provides them with food and agricultural land.

Islamaphobia in Philippine Society, Culture, and Media

Amen's story highlights a significant issue: while they have easy access to the media, the voices of ordinary Muslims like him are often unheard. He believes they can showcase a culture that is far removed from the chaotic image often portrayed, but this is rarely reflected in media coverage.

Amen remarked, "In the media, the portrayal of Islam is often unclear and limited to common stereotypes. For example, when I mention that I'm from the Iranun tribe, people automatically associate it with Islam. This is where the media falls short—they don’t explain the difference between religion and the common individual. I hope they can clarify these distinctions."

According to him, when people see Muslims, they often think of them as terrorists or murderers. There’s also a misconception that entering a Muslim compound is dangerous and that one might not come out alive.

Amen further explained, "Different tribes are made up of individuals, and you can tell if someone is Muslim by their clothing, but it's important to separate religion from an individual's actions." He pointed out the stereotype that when a Muslim or Moro person commits a crime, people say, "It's because they're Muslim." He contrasted this with how crimes committed by Catholic people are perceived, saying, "When a Catholic named Juan steals, no one says it's because he's Catholic. The individual still has the freedom to choose their actions, and often, we don’t even know why the crime was committed."

Saguira explained that when they apply for jobs, they are often required to remove their hijab, which they feel disregards their culture. "Some people are forced to take it off, but I refuse to do so," Saguira said.

She added, "Many of us choose to work as Overseas Filipino Workers because in other countries, like those in the Middle East, we are allowed to wear the hijab, unlike here in the Philippines. For instance, my cousins had to remove their hijabs to get jobs. Some are even made to wear short uniforms, which they know goes against our religion."

Saguira noted that they often prefer to work in countries such as Saudi Arabia or other Middle Eastern nations because their religion is respected and accepted there.

Meanwhile, Amen shared his own experiences, saying, "When I was young, bullying was common in school. We were often called terrorists. Even my friends and uncles have experienced widespread discrimination. For example, when they applied for construction jobs, if the company found out they were Muslim, they wouldn't be hired. So, they were forced to falsify documents, like changing their names, just to get the job."

He added, "Even our biodata, police clearance, and cedula had to be altered just to be able to work. This was especially true during President Estrada’s all-out war, which is why my family left and came here, in addition to escaping the rido or clan feuds."

How 'Terrorist' Labeling Impacts Muslim Solidarity

“It hurts to be called terrorists, even though we are not like that. It is very painful to hear,” said Saguira.

Amen added, “Our livelihood has been affected. If discrimination against us doesn't disappear, life will only get harder. Many of us became vendors—if Muslims were once known for selling DVDs, now we sell tempered glass, cell phone cases, clothes, and even slippers. That's why we're also informal workers. Instead of resorting to bad things, we find other ways to make a living. Some of us have mortgaged our homes to invest here in Manila, but when you come here, you risk being arrested for selling on the sidewalk. It is difficult to be a Muslim in the Philippines. Discrimination is severe, especially in this time of heightened anti-Muslim sentiments and Palestine’s genocide.”

According to Amen and Saguira, beyond the challenges of practicing Islam, their struggles are compounded by discrimination. One prominent issue is the treatment of Muslim religious clothing. Muslim girls in schools are sometimes bullied, with their hijabs pulled off until they fall from their heads.

Key Initiatives and Campaigns for Moro Liberation by Muslim and Non-Muslim Groups

According to Amen and Saguira, their community is actively engaged in efforts to support and educate themselves despite the challenges they face. They participate in a Homeowners’ Association (HOA) and are involved in a "Madrasah," which focuses on Islamic education, including reading the Quran, understanding Islamic teachings, and fostering community values.

Additionally, several Non-Governmental Organizations (NGOs) provide support to their community. These NGOs offer guidance on how to resist discrimination and advocate for the rights of Muslims. They also play a crucial role in raising awareness and supporting the cause of Palestine. Through these organizations, members of the community are involved in studies and research concerning the struggles faced by their Muslim siblings in Palestine.

This collective effort demonstrates their resilience and commitment to combating discrimination and supporting global causes. Despite facing significant obstacles, the community's engagement in education and activism reflects their determination to address injustices and advocate for their rights and the rights of others.