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7 of 8 people found the following review helpful:
5.0 out of 5 stars
Provocative -- for both Muslims and Christian Filipinos, April 24, 2002
By A Customer
I'd been flying to and from Cotabato City, the site of Mckenna's research, almost every month for last few months. I'm a Catholic, but the fact is, if you are on business in Cotabato City, you talk to and deal with Muslims. The Muslims I met, Maguindanaons for the most part, were personable and likeable. They're nothing like the vagabond bad guys I heard about from my elders in the 70s, my growing up years and the years of the war in Mindanao. I also have Catholic relatives who've been there since the 1930s. In one of the early chapters of his book, McKenna wrote that many Christians in Cotabato City knew next to nothing about how Muslims really live and what Muslims really are because they choose not to know. I believe he's correct since what my Christian cousins and friends say, which is sometimes patronizing and not at all complimentary, do not seem to mesh with what I know of the Muslims I've met in the course of work. In my conversations with my Muslim associates, they eagerly welcome inquiries about what Islam is all about but they are not about to insist that you convert to Islam. But then again, my cousins and friends been living there for years on end so they should know what they're talking about, right? These days, Cotabato City is a city unlike any I've been to in the Philippines, even among the bigger cities in Mindanao. There is an almost equal number of Christians and Muslims and the physical features of the city reflect this. I have yet to test this theory, but I think McKenna's book might prove provocative to Muslims who espouse separatism or federalism (as a "softer" form of separatism). McKenna traces the beginnings of a separate Muslim identity to gentle tending by American educators of young Muslim minds who went on to become national leaders and local datus. I'll be sending a copy of the book to a conservative Muslim Maguindanaon who had some harsh words to say about the 1898 Treaty of Paris and the Americans who governed Mindanao thereafter. It would be interesting to find out what he thinks after reading Mckenna, who wrote mostly of his people, the Maguindanaons. On another level, I believe this book should be required reading for all Filipinos. Our required history courses concentrate too much on Philippine history in Luzon and the Visayas. We Christian Filipinos hardly know anything about Mindanao except that our national hero, Jose Rizal, was exiled in Dapitan in Zamboanga. (Now, what we know is that Basilan, also in Western Mindanao is the site of the Balikatan activities of American and Filipino soldiers against the Abu Sayyaf, and that Zamboanga is the city center for the Americans.) The reasons for the rebellion of Christian Filipinos against Spanish and American rule are analyzed to death in our history books and even given symbolic parallels to the Passion of Christ. But no narration even of the Mindanao rebellion against colonial rule is part of our required reading in Philippine history. During one visit to Cotabato City, an old Maguindanaoan lady proudly told me, a Filipina Catholic from Luzon with a Spanish name and an American education, that her people had never been colonized unlike my forebears. I had nothing to say. But I would be honored if she considered me her countrywoman in spite of everything. Just the other night, I watched a documentary feature of a battle fought to the death by Maranaos, another Muslim group, against the Americans in 1902 in the town of Bayang in Lanao del Sur. After the battle, only five Maranao men were left alive. Even women and children were killed, their bodies dumped in the trenches. Around 10 American soldiers were killed. American sources tell the story that towards the end of the battle, a white flag was flown outside the fort in Bayang. Thus, they say, the Maranaos surrendered. Actually, among Muslims, a white flag is flown to indicate a death.
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