THE challenge in passing a law that addresses the concerns of the Bangsamoro peace process is two-fold; it requires not only a legal framework, but also a deep understanding of the historical and cultural background of the people. Combining these frameworks will help us learn from the past, to build a better and more inclusive future for the people in Mindanao.
A lot of people are saying it is easier to discuss concepts, principles, and ideas that we aim to achieve, rather than solutions, when one is working for peace and development. The real challenge lies in discussing the details: to write legislation that will provide life to its constituents, and for them to live in the spirit of the letters of the law.
I have seen how all of these points emerged when I became a member of the Bangsamoro Transition Commission. Before joining the BTC, I worked intensively on community organizing and development through CSO/NGO work in conflict affected areas, especially when I was with United Nations Development Programme as a UN Volunteer.
In this line of work, we discussed principles and development frameworks that people from the communities can understand. We provided trainings on livelihood programs and capacity building for good governance. With these interventions, I have seen how our partners and actors in the communities changed their mindsets from self-centred politics to a more inclusive development work. Although, this is work cannot be done overnight. It required years of gaining the people’s trust and confidence.
The same is true now. The Bangsamoro Peace Process refers to the four decades of struggle of the Bangsamoro people to property, representation, and self-determination. This has been backed up by historical incidences of Moro resistance to foreign power, dating back to the United States’ annexation of Muslim Mindanao after Philippine independence from Spain.
The marginalization and conflict between the Philippine government and the Moro people have led to still-visible political tension and strife in the region. Due to this, there are three main reasons for pursuing peace in the Bangsamoro. These are the following: economic, disruption of social welfare, and loss of human life.
Concurrently, the Bangsamoro also refers to the identity, political entity, and government system of those who live in what is currently known as the Autonomous Region of Muslim Mindanao, or ARMM. To be included in the Bangsamoro, as stated in the BBL, are those areas are those who voted “yes” in the ARMM plebiscite.
These ideals now come forward today, where we are currently at the Bicameral Conference Committee of the Bangsamoro Basic Law. We drafted the BBL ensuring that the spirit and intent of the Comprehensive Agreement of the Bangsamoro was kept, as well as keeping it in line with the 1987 Philippine Constitution.
As it stands, the BTC version of the proposed BBL delineates greater political and fiscal autonomy for the Bangsamoro, compared tothat of ARMM. It includes expanded powers, such as for the creation of a parliamentary style of government, to be headed by the Chief Minister. This governing body will be supervised by the President. Regional offices of national institutions such as the armed forces, COA, and CHR will also be included.
In the fiscal aspect, the Bangsamoro Basic Law has the block grant and fiscal allotments which allow for critical and immediate concerns such as infrastructure, agriculture, and other public works. This larger fiscal allotment and grant from the central government will be proportional to the income generated by the territory and its people, allowing development and growth to the region.
The only difference in my work as a community organiser and now as a member of the BTC is that we have a bigger audience. We work in legislating a law for peace. But, trust is still an issue that needs to be addressed, as it is the most crucial part in this entire Bangsamoro peace process. Without it, it will be difficult to proceed further.