OPINION

NEWS

REGIONS

WORLD

BUSINESS

SPORTS

ENTERTAINMENT

LIFESTYLE

THE SUNDAY TIMES

SPECIAL FEATURES

SPECIAL SECTIONS

PUBLIC SQUARE

LEGAL ADVICE

Opinion > Columns
Moral governance as the key ingredient to BARMM's
success
BY DR. PILAR “LALAY” RAMOS JIMENEZ

JUL 18, 2021 12:00 AM

Apositive response of different sectors in our country to an appeal of the Bangsamoro Autonomous
Region in Muslim Mindanao (BARMM) officials to postpone the region's first elections next year to
2025 that would subsequently extend the region's transition phase for another three years is an
indication that many people would like to see the BARMM succeed.

A BARMM youth leader from a civil society organization articulates what perhaps several people
feel about this 2.5-year-old region: 'I am praying and hoping that the BARMM will
succeed...Honestly, I once doubted that it would succeed, but seeing and witnessing a lot of the
efforts and sacrifices of those people behind the BARMM through the years ignites hope in my heart.
It may not be perfect, but the moral governance, inshallah, will succeed, having good intentions for
the Bangsa.'

Moral governance. I often hear or read about these two words as the major driver of the BARMM's
goal in achieving genuine self-rule and lasting peace. I have, however, always associated the term
'moral' with religion and ethics. I was also socialized into believing that in the public sphere, there
should be a separation between the Church and the State. So, I thought that it is unusual that this
concept is paired with governance. What does moral governance mean in the BARMM's context?

In an exclusive interview on Dec. 1, 2018 in Istanbul, Turkey, the Bangsamoro Transition Authority
(BTA) Chief Minister Al Hajj Murad Ebrahim, who was then the Moro Islamic Liberation Front
(MILF) chairman, gave the rationale and relevance to humanity of the moral virtues of Islam on
governance.

...when we joined the government, we found out that there are so many anomalies in the
government... if we cannot change the system, then there is no way we will succeed. For example,
corruption. Corruption is built already in the government. It is automatic... That's why our advocacy
is moral governance. And for the first time, when people join the government, we let them take oath
to the Constitution and take oath to Allah - a noble oath - to ensure that this moral governance will be
the basis. So, we say we are not imposing Islamic governance, but we are imposing the moral virtues
of Islam. Because if you look at the moral virtues of Islam, it is for mankind, it is not only for
Muslims. You will notice in the holy Qur'an (Koran) that there are many verses which are addressed
to mankind instead of only to Muslims. So, we are careful also because maybe they will be saying we
are establishing[an] Islamic government, which is not very popular among the other people in the
area.

Principles of moral governance

Dr. Nassef Manabilang Adiong, an associate professor at the Institute of Islamic Studies of the
University of the Philippines, presented the principles of moral governance in the Bangsamoro on
YouTube on March 3, 2021 (refer to https://www.youtube.com/watch?v=k3rVreC9k0Q). At the
outset, he stated that many people's ideas about governance are often related to Western democracy.
He added that based on his team's research, the multilateral organizations' Western democratic
framework of good governance has seven prescriptive criteria or qualities: 1) accountable; 2)
consensus-based; 3) equitable, efficient and inclusive; 4) participatory; 5) responsive; 6) transparent;
and 7) [upholds] rule of law. These qualities and characteristics are noble and are important to attain
a just and humane society.

Dr. Adiong, however, noted that there are some problems of how to achieve the Western democratic
qualities of good governance. First, it is assumed that these qualities are institutionalized in
government structures to ensure that the people who are placed there shall adhere and practice these
values. Second, it is also assumed that these qualities in government institutions will follow a linear
path of development. This notion of progression, however, was derived mainly from the defenders of
liberal democracy. It also automatically accepts that the Western democratic qualities are universal or
are applicable to all situations, regardless of political and historical contexts. Third, these democratic
qualities were developed in the West where secularism or separation of religion and politics in the
public arena is widely accepted.

These Western democratic precepts pose challenges to the BARMM because of its history of
development, conflict and progress, as well as the situation of its social capital (a system of
relationships among people who reside and toil in a particular society in order to operate effectively).

Dr. Adiong said one of the difficulties in the BARMM is the continued corruption, particularly
entrenched clientelism, which harbors and sustains nepotism.

To address the foregoing challenges, he presented the five principles of moral governance in the
Bangsamoro as the framework that is appropriate for the region's history and culture: 1) faith, 2)
freedom, 3) moral authority, 4) common good, and 5) social ethics. These principles start at the
personal/individual's acceptance of the teachings of Islam up to their application at the Bangsa or
governance level. These principles are also embedded in the articles of the Bangsamoro Organic Law
(BOL).

Faith is the total submission of the individual to Islamic teachings, to the divine lordship of Allah and
the need for purification. At the governance level, this principle indicates that human reality is not
separate from divine reality. This is reflected in the BOL's preamble.
Freedom, on the other hand, is the capacity of the individual to choose what is good and better. In
governance, this refers to the principle of liberty to make decisions without restrictions, but the
decisions must be anchored on responsibility and accountability. This principle is found in BOL's
Article 4, General Principles and Policies, and in Article 9, Religious Freedom.

At the personal level, moral authority has two dimensions: belief in the oneness of God and the
emulation of the Prophet Muhammed as the epitome of strong leadership. Subscriptions to these
ideals at the governance level must translate into the implementation of policies that are anchored on
equality and universal solidarity. These are embedded in two BOL articles - Article 4, Democratic
System, and Article 9, Women's Participation.

Common good at the individual level is concerned about public welfare and public interest, and these
ideals often generate a spirit of volunteerism. At the governance level, this refers to equality and the
capacity to bring about reforms for positive social change, virtues that enable men to become vice
regents (guardian of Allah's creation on earth). This is reflected in Article 5 of the BOL, Powers of
the Bangsamoro Government to Provide Social Welfare to Its People.

Social ethics refers to inter-relationships of trust, community justice, peace and human equality.
Individual and community compliance with these virtues are required. In the BOL, these refer to
Articles 4, Article 9 and Article 13. These articles cover topics about the promotion of social unity,
social justice, minority rights, human rights, access to basic services, labor rights, youth and
children's rights and indigenous rights to natural resources.

Clearly, the message conveyed by Dr. Adiong is that the moral governance framework embodies the
principles of Islam, and these are integrated at the individual and community/governance levels, and
enshrined in the BOL. Having shared values and beliefs could lead to a more harmonized approach in
governance and in addressing the challenges that have troubled the region for decades.

How is the moral governance framework being applied at the BARMM's bureaucracy?

Mussolini Lidasan, a BTA member of Parliament, described in his June 19, 2019 article that moral
governance is practiced in the BARMM's bureaucracy by establishing and upholding 'merit-based
recruitment' of the region's human resources. This includes administrative and secretarial personnel,
as they serve as the government's 'backbone' who will ably assist legislators in passing laws
expediently. He pointed out that every individual who is involved with the BARMM must possess a
'strong personal code of ethics.' The actions that reflect moral governance, according to some of his
team members, include 'helping and reaching out to those who are less fortunate' and providing
'equal access to opportunities in education, employment and livelihood.' One team member explained
that moral governance must be 'rooted deeply in values that reflect the pillars of Islam.' The five
pillars of Islam are shahada (profession of faith), salat (five daily prayers), zakat (almsgiving), sawm
(fasting during the month of Ramadan) and hajj (pilgrimage).

Engaging CSOs in advocacy and monitoring

How can the BARMM ensure that the challenges of moral governance, particularly corruption and
nepotism, are continually addressed or prevented? Aside from creating structures within the different
ministries and agencies that will monitor and sanction undesirable practices, I believe that it is
critical for the government to continue its collaboration with civil society organizations (CSOs) in its
advocacy and monitoring of transgressions in governance. CSOs include nonprofit, nonstate
organizations such as community groups, nongovernment organizations, social movements, labor
unions, indigenous groups, youth organizations, charitable organizations, faith-based organizations,
media owners, academia and others.

Based on his keynote speech during the Kaakbay Kapayapaan's Civil Society Peace and Solidarity
Assembly on Nov. 25, 2019, the interim chief minister had asked for the support of the CSOs in the
region.

Now, as the struggle has moved from the battlefield to the government offices, we are confronted
with another, perhaps, a more difficult challenge - the challenge of moral governance... The
challenge, rather, is in advancing a government that is ethical and moral. A government whose vision
is lasting peace, stability, democracy and progress but all in the context of, and is limited by, ethical
and moral values... This is why in these challenging times, we need the strength and resilience of the
CSOs more than ever. CSOs work to counterbalance the government and influence people using
mechanisms outside the government. You are our watchdogs, our critics, our friends, sometimes our
foes, our partners, our movers and our challengers. You create an environment where people possess
and pursue their right to debate issues and be heard in policymaking... In other words, you foster
inclusiveness, transparency, equity and participation in governance - key foundations of the moral
governance [that are at present] steering the Bangsamoro government.
NEXT ARTICLE

Related Articles

Pandemic unravels the invention called democracy

The pastor's dilemma

Politics of cynicism and hypocrisy

A somber new year for Myanmar

When Cusi goes cuckoo

Traveling in the time of Covid

Could US pandemic get more lethal?

NEWS

NATION

REGIONS

 
 BUSINESS

WORLD

SPORTS

ENTERTAINMENT

LIFESTYLE

OPINION

THE SUNDAY TIMES

SPECIAL FEATURES

PUBLIC SQUARE

VIDEOS

PODCASTS

 
 ABOUT US

CONTACT US

RSS

The Manila Times © 2022

The core components of moral governance include transparency, integrity, fairness,
involvement, accountability, responsiveness, and the absence of corruption, among others.

Iqbal said he has always believed that the MBHTE-BARMM is not just hiring for the sake of
filling up positions. Instead, they want a dedicated workforce that will provide extra backing like
imparting technical knowledge and skills to the whole Bangsamoro community. (PNA)

Vision & Mission

The Bangsamoro that is united, enlightened, self-governing,
peaceful, just, morally upright, and progressive.
Guided by moral governance and in pursuit of genuine and
meaningful autonomy, the Bangsamoro Government ensures the
necessary conditions for enduring peace and sustained socio-
economic development suitable to the systems of life, needs, and
aspirations of its people by providing services to communities,
ensuring multi-stakeholder participation, and facilitating
appropriate partnerships.

Nassef Manabilang Adiong, PhD

Principles and Practice of Moral Governance in the Bangsamoro

 Nassef Manabilang Adiong

5 months ago
“Principles and Practice of Moral Governance in the Bangsamoro” by Nassef Manabilang
Adiong and Potre Dirampatan Diampuan (published by Mindanao State University—Marawi,
2021)Download

Governance has been at the fulcrum of the Bangsamoro’s leadership. Whether it has been—or can yet
be—good or moral governance is the question at hand. The discussion of good governance precedes
that of moral governance in this article, with the former describing a modern-secular form of good
governance as defined by international and multilateral organizations, while the latter propounds the
idea of an Islamic-rooted moral governance. The new BARMM autonomous government is the
opportunity for the Bangsamoro people to chart up their future in accordance with their distinct beliefs,
culture, and aspirations, a shift from the struggle into fighting against oppression, corruption,
discrimination, and other malpractices that are worsening the situation of the Bangsamoro people. Its
leadership is determined to lead and manage the Moro society based on “moral governance.” However,
it is difficult to understand what moral governance means. By using an exploratory design to frame
research as inquiry and gain insights on moral governance as the BARMM’s agendum, the research
navigated and conceptualized the meaning of moral governance based on a proposed framework that
constitutes five immutable principles: Faith, Freedom, Moral Authority, Common Good, and Social
Ethics. By constituting these interrelated principles that will map the framework towards practice, within
the distinct historical and faith context of Muslim Philippines, an authentic Bangsamoro leadership is
envisaged as a tolerant society to various Muslim groups and non-Muslim communities—Christians and
Indigenous Peoples in particular. Consequently, the juxtaposed comparison of the ARMM and the
BARMM will, in effect, highlight the tasks that were not successfully or satisfactorily implemented by the
ARMM. These are areas where the BARMM can build its introductory steps to come up to the challenges
of moral governance.

Citation:
Adiong, N.M. & Diampuan, P.D. (2021) “Principles and Practice of Moral Governance in the
Bangsamoro.” In: U.S. Malik, ed., Development for peace (In pursuit of sustainable peace through
inclusive development: The case of the Bangsamoro). Mindanao State University–Marawi and Maven
Media Asia, pp. 31-53.

Share this:
Related
BARMM Data Challenge: Moral Governance framework for BARMM
June 21, 2021

In "Posts"

Moral Governance presentation at DAP Graduate School of Public and Development

Management
June 26, 2020
In "Posts"

Bangsamoro Parliament’s resolution recognizing and commending Nassef Manabilang Adiong

November 24, 2021

In "Posts"

Categories: Posts

Nassef Manabilang Adiong, PhD

Back to top