Module 1

Peace, Peace Education and Culture of Peace

Peace Education

Peace education can be defined simply as “the process of teaching people about the threats of
violence and strategies for peace, “and may take peace inside or outside a classroom (Harris &
Synott, 2008).

The 1987 constitution promulgates the importance of peace actions in building a harmonious
society that enables love, respect, and unity among its people – to build a just and humane
society.

The attainment of a just, comprehensive, and lasting peace is a paramount agenda of the
Philippine Government as spelled out in Executive Order No. 3, series of 2001, known as
"Defining Policy and Administrative Structure for Government's Comprehensive Peace Action,"
where the Six Paths to Peace were unveiled. They include, but may not be limited to, the
following: (1) Pursuit of Social, Economic and Political Reforms; (2) Consensus-Building and
Empowerment for Peace; (3) Peaceful, Negotiated Settlement with the Different Rebel
Groups; (4) Programs for Reconciliation, Reintegration into Mainstream Society and
Rehabilitation; (5) Addressing Concerns Arising from Continuing Armed Hostilities; and (6)
Building and Nurturing a Climate Conducive to Peace.

In 2006, former President Gloria Macapagal-Arroyo issued Executive Order (EO) No. 570 that
mandates the Department of Education (DepEd) and the Commission on Higher Education
(CHED) to institutionalize Peace Education in Basic Education and Teacher Education. The
signing of the EO was a response to the Philippines ' adherence to the policy of peace,
equality, justice, and freedom, as enunciated in the 1987 Philippine Constitution.

Peace Education in Mindanao State University

The Mindanao State University was established under Republic Act 1387, as amended, as a
vehicle for peace and development in the MINSUPALA. The University serves as a laboratory for
social integration. The initiatives for conflict transformation through integration of peace
education in its curriculum and establishing an institute that promulgates peace efforts remains
high in its agenda.

Amidst the present turbulent environment posing uncertain future, MSU is challenged more
than ever to be effectively and efficiently realize its mandated goals and objectives. Thus, the
creation of a responsible system coordinating body for effective transformation is not only
timely but becoming inevitable. The Institute for Peace and Development in Mindanao
(IPDM) under the office of the President with campus satellite components was organized in
2001 through the BOR Resolution No. 224, S. 2001. This is considered by the MSU system as a
proactive response to the national government’s efforts to invest in peace initiatives.

The IPDM serves as the peace and development arm of the university. It aims to amplify the
efforts in advancing the cause for national unity, integration and sustainable peace. It links the
academe with relevant peace stakeholders at the local, regional, national and international
levels. The activities facilitated by the institute complement with the three-fold functions of the
university. The institute undertakes peace and development initiatives on education, research
and extension.

In conformity to this, the Mindanao State University Board of Regents issued BOR Resolution
no. 225, S. 2007, known as “Institutionalization of the Culture of Peace in Education, Research
and Action in Mindanao State University System." The resolution aims to realize one of the main
objectives of establishing MSU: to serve as a social laboratory for conflict transformation
through integration and economic development of the Muslims and other cultural communities
in Mindanao. This BOR resolution supports the aims to ensure that education contributes to the
attainment of a culture of peace in the country and to strengthen the partnership between
government and civil society as well as among all types of schools in promoting and
implementing peace education. Peace Education shall be anchored on the values and principles
of spirituality, human rights, nonviolence, social justice, interfaith and intercultural solidarity,
and oneness in nature.

The global trends in recent years indicate that there is the unexpected rise of violent extremism
that led to the Marawi siege making MSU become more decisive in preventing the youth from
the influence of this ideology. Thus, in its Board Meeting in December 20, 2017, it approved the
offering of the 3-unit course Fundamentals of Peace Education (FPE101) in all undergraduate
programs of the MSU System through BOR Resolution No. 356. This course is a peace in action
or action-based discipline for which a holistic, multi-, inter-, and trans-disciplinary approach is
adopted. It intends to produce students who are peace loving, change accelerators or agents of
positive change, peace advocates and champions to establish or build a culture of peace.

Definition of Peace

Individuals' perceptions of peace vary according to their experiences, observations, and

knowledge. Peace is defined as the absence of harm and violence, not just personal or direct
harm and violence, but also structural or indirect harm and violence (Galtung, 1996). It is a
broad definition of a construct that serves as a paradigm for comprehending people and
establishing societal order (United Nations, 2006)

Peace can be regarded as either positive or negative. Using the view of peace scholars "
negative peace refers to the absence of war or physical/ direct violence, while positive peace
refers to the presence of just and non-exploitative relationships , as well as human and
ecological well-being, such the root causes of conflict are diminished. According to Galtung,
positive peace must resolve the underlying issues of conflict such as the unequal distribution of
resources, discrimination and power imbalances. Peace should encompass freedom, inequality
and justice, happiness, health, content and good economy, social justice and created support
for personal growth at all levels where no one has to fear abuse, war on bullying.
Source: Herath, O. (2016). A critical analysis of Positive and Negative Peace. Felicitation Volume of Senior Professor Prema
Podimenike, Department of Economics, University of Kelaniya, Kelaniya. pp 104-107.

Culture of Peace
To develop a culture of peace, we must first comprehend important ideas and
fundamental values that serve as a reference point for establishing a PEACE culture.
On the one hand, we should take into account CULTURE. Simply said, it is a set of
common attitudes/orientations, values/interests, behaviors, principles/beliefs, and
traditions among all members of a certain community.

Peace is not simply the absence of conflict; conflict is an inescapable aspect of

daily existence at all levels of relationship – internal, interpersonal, intergroup, and
international. It entails resolving conflict creatively, and thus serves as a means of
generating alternatives to violence as a means of reconciling human and structural
violence. Peace encompasses more than the absence of conflict or outward silence.
Additionally, it is the realization of justice that demonstrates respect for fundamental
rights and individual liberties. Working for peace entails promoting relationships
between individuals, groups, and institutions (social, political, economic, cultural, and
educational) that support the WELL-BEING and growth of all individuals, so
strengthening the very culture of any individual or community. This well-being
encompasses fundamental human needs such as food, clothes, shelter, and capacity
development.
Peace is Justice and Development

Adapted from Panagtagbo sa Kalinaw Module with modification (2010)

 Adapted from Panagtagbo sa Kalinaw Module

Module 2
Conflict and Violence
Definition of Conflict and Violence

Conflict comes from the Latin word “conflictus” which means collision or clash.
Conflict happens every day. It is a manifestation of diversity, a fight or disagreement.
Conflict is part of human nature, it is a fact of human life, and it is inevitable. Patzak
(2012) and Wilmont and Hocker (2001) as cited by Hussein and Al-Mamary (2019) that
in any environment, institution or organization, conflict cannot be avoided due to
differences among individuals' ideas, desires, perceptions and needs. In general,
conflict is defined as an antagonistic state of opposition, disagreement or
incompatibility between two or more parties.

Every human being has diverse beliefs and opinions. Conflict is neither good nor bad.
How one responds to a conflict will make the consequences bad or good. One’s
attitudes and behavior towards a situation will either break or make. One has the
option on how he/she responds to a conflict.

Violence on the other hand is a response to a conflict, sometimes, this is an extreme

response to a conflict. Violence is any physical, emotional, verbal, institutional or
structural action, behavior, attitude, policy or condition that aims to diminish,
dominate or destroy oneself and/ or others.
When conflicts are not reduced or settled through negotiations or other constitutional
means, it gives rise to violence. Violence is taken as a short cut method for resolution
of conflicts. Suppressed sense of deprivation or injustice finds vent through violence
and in extreme cases it leads to terrorism. The root cause of such violence is hatred
against an individual or group of people or society or country. Hatred is inherent in
human character which is kept subdued by rationality and wisdom. When this
rationality and wisdom disappear in the name of religion or ethnic superiority or a
strong sense of injustice or deprivation, conflicts develop and violence sets in.

Principles of Conflict
Conflict occurs when ideas, principles, and beliefs are incompatible. According to Diez
et al. (2006), conflict occurs when persons and parties with divergent wills and values
attempt to accomplish a certain objective, answer a question, or resolve a problem.
Amancio (2006) outlined the principles of conflict as follows:
1. Conflict is Natural.
2. Conflict is an on-going process.
3. Conflict is a dynamic process.
4. Conflict is positive.
5. Conflict is embedded in all relationships.

Sources of Conflict

Conflicts can begin for a variety of reasons. Vilender (2021) outlined the five primary
reasons of conflict on his website. These are conflicts of information, values, interests,
relationships, and structures. Each of these causes is discussed in greater detail
below.

1. Information.
2. Values.
3. Interest.
4. Relationship.
5. Structure.

There are other causes of conflict. These are stereotyping, prejudice,

discrimination and oppression.

1. Stereotyping.
2. Prejudice.

Types of Prejudice

Types of Prejudice Definition

1.Racism It is a belief that one's own cultural or racial
background is intrinsically superior to that of others,
resulting in a lack of regard or understanding for
persons of "other races."
2. Sexism It is a set of beliefs, behaviors, and institutional
structures that marginalizes women on the basis of
their sexual orientation (Mcginnis & Oehberg, 1991)
3. Heterosexism This pertains to the negative attitudes toward lesbians
and gay men.
4. Classism It is an act of distancing from and perceiving the poor
as “the other” (Lott, 1995).

5. Linguicism It refers to the negative attitudes that members of

dominant language groups have against members of
non-dominant language groups (Chen-Hayes, Chen &
Athat,n.d.)
6. Ageism It refers to negative views toward the young and the
elderly.
7. Lookism It is a bias against persons who do not conform to
predetermined criteria of beauty. The obese, the small,
and the dark-skinned are frequently the victims (Nario-
Galace, 2003).
8. Religious Intolerance This pertains to the prejudice against those who are
followers of religious other than one’s own.

3. Discrimination.

4. Oppression.

Levels of Conflict

There are five levels of conflict. These are intrapersonal (within an individual),
interpersonal (between individuals), intragroup (within a group), intergroup (between
groups), and intra-organizational (within organizations).

1. Interpersonal Conflict (between individuals)

2. Intrapersonal Conflicts (within an individual)
3. Intergroup Conflict (between groups)
4. Intragroup conflict (within a group).
5. Intra-organizational conflict (within organization).

Stages of Conflict

Figure 1. Pondy's Model of Conflict

Violent Extremism
The term "Violent Extremism" refers to the manifestation of radical ideas through
violent deeds. These activities have precedents in the form of injustices, poor
governance, and denial of self-determination.
Violent Extremism can also refer to the ideas and behaviors of individuals who
encourage or engage in violence in order to accomplish ideological, religious, or
political goals. This category encompasses terrorism, other forms of political violence,
and certain types of community violence. Whatever their purpose, all kinds of violent
extremism seek change via fear and intimidation rather than through constructive
democratic processes” (Attorney-Department, General's 2011).
The following is a list of armed groups that are not part of the peace process:
 Armed Groups outside the Peace Process
Name of the Group Founder Place of Year
Operation Organized

Bangsamoro Islamic Freedom Ameril Umbra Kato Maguindanao 2010

Fighters

Splinter Groups:

Karialan

Abu Toraife

Ansar al-Khilafah Mohammad Jafaar SOCSKSARGEN

Sabiwang Maguid aka
Tokboy

Maute Group brothers Abdullah and Lanao del Sur 2015

Omarkhayyam Maute

Abu Sayaff Group Abdurajak Abubakar Basilan and 1991

Janjalani other Island
Provinces

Rajah Solaiman Islamic Ahmed Santos Pangasinan 1971

Movement

Khilafa Islamiya Mindanao Humam Abdul Najid Mindanao 2012

Suyuful Khilafa Fi Luzon Muslim converts Manila

New People’s Army Jose Maria Sison, Bernabe Philippines 1969

Buscayno, and Lucio
Manlapaz

Khilafa Islamiya Mindanao Humam Abdul Najid Mindanao 2012

Suyuful Khilafa Fi Luzon Muslim converts Manila

New People’s Army Jose Maria Sison, Bernabe Philippines 1969

Buscayno, and Lucio
Manlapaz

Source: Pangcoga, A.H., Pantao, J.G. & Penaloza, M. (2020). Training Module on RA
11479 (Anti-Terrorism Act of 2020) and Human Rights Protection. Institute for
Autonomy and Governance

The existence of well-organized violent extremist groups with attractive

discourses and effective programs that provide services, revenue, and/or employment
in exchange for participation are examples of "pull factors" that contribute to the
attraction of violent extremism. Additionally, groups can entice new members by
offering outlets for complaints and the promise of adventure and freedom.
 Additionally, these groups appear to provide spiritual solace, "a sense of belonging,"
and a helpful social network.
Finally, contextual issues like shaky regimes, a lack of rule of law, corruption,
and criminality all contribute to the creation of violent extremist groups.

Drivers of Violent Extremist Behavior

Factors Level Explanation

Personal relationship Individual Individuals join the extremist groups because they see these affiliates who
can
provide them a sense of belonging.

Frustration Individual Violent extremist behaviour is caused by the frustrations of those who are
joining the radical group.

Values and convictions Individual One joins a radical group because of the belief that the group ideology
explains
a disappointing world. As a result, the individual adopts the group beliefs,
values and norms, and incorporating the group into his own social identity.

Manipulation Individual Social media are virtual ground for manipulating individuals to engage in the
course of radicalism and violent extremism.

Family Community The behaviour of an individual is influenced by his family. Violent family
the environment of a person stimulates violence.

Church Community The teachings of the religion are powerful in the proliferation of violent
extremism. If the church preaches this behaviour, believers will probably
develop such behaviour. The religious and political movement of Islamic
fundamentalism is basically grounded on the literal interpretation of the texts
that are considered fundamental by Islam.

Schools Community Schools today are used as an aid to proliferate violent extremism. When
students are taught with radical beliefs leading to violent extremism, they will
probably develop violent behaviour.

History Community Minorities in Mindanao have been dealt erratically both by the Spanish and
American colonial states, and more recently by the Manila-centric independent
Philippine state. Since World War II, state-sponsored schemes to relieve
population pressure in the central and northern Philippines led millions of
Christians to migrate to Mindanao, creating a lopsided inversion in the ethno-
political and religious landscape.

Socio-economic Community Primarily because poverty, individuals engage in violent extremism with the
financial reward they can get. Violent extremist groups attack people who have
eroded family structures. The unfortunate condition provides them ground to
offer an escape, a sense of purpose and inclusion in a collective action.

Perceived discrimination can serve as a driver to violent extremism.

Discrimination among the individuals is linked to disrespect and this provokes
radicalization leading to extremism.

Political Community The unresponsive political system and corrupt environment become breeding
ground for people who hardly aim for political change to engage in violence.

Source: Pantao, Jovar (2019), “Ecological Influences to Violent Extremism: Basis for the Development
of Global Citizenship Education Framework”, unpublished dissertation, School of Graduate Studies,
Mindanao State University, General Santos City
 Module 3
Psychological Dimensions of Conflict
Definition of conflict, types and their resolution

Conflict, in psychology, refers to the arousal of two or more strong motives that
cannot be solved together. Types of conflict include approach-approach conflict,
approach-avoidance, avoidance-avoidance and double approach-avoidance.
When an individual is faced with two equally appealing choices but can only have one,
the conflict experienced is called an approach-approach conflict. This type is normally
resolved by prioritizing. Such type of conflict may lead to some vacillations but rarely
to great distress. Approach-avoidance conflict, on the other hand, situates the
individual choosing between a desirable option and an undesirable option at the same
time. Choosing one may lead to reduction of motivating stimulus that a new
adjustment is demanded. An example could be, giving in to cravings of large amounts
of sweets but is afraid to become diabetic. Whatever is the choice, distress is
experienced.
A conflict between two dangers or threats as with avoidance-avoidance conflict
is usually more disturbing. A man may dislike his job intensely but fears the threat of
unemployment if he quits. A conflict between a need and a fear may also be intense. A
child may be dependent on his mother but fears her because she is rejecting and
punitive. The conflicts that involve intense threat or fear are not solved readily but
make the person feels helpless and anxious. Subsequent adjustments may then be
directed more to the relief of anxiety than to the solution of real problems.
Nonetheless, as choice has to be made, the lesser evil of the two, is an open option.
The last type of conflict is called double approach- avoidance. It is described as a
complex situation arising when a person is confronted with two goals or options that
each has significant attractive and unattractive features. Both choices have
advantages and disadvantages as one is placed in a situation where a lot of indecisive
moments happen with no choice made at the end.

Psychological Orientations to Conflict

Conflict orientation

Individuals display different forms of predispositions when faced with conflict;

some approach, while others withdraw. Conflict orientation involves beliefs and
perceptions. Some individuals see opportunity in conflict, some destruction; some
want to face and resolve; some want to win. Individuals’ orientations about conflict
change from situation to situation.

Constructive Orientation to Conflict

This can be conciliatory, pragmatic, self-empowered, and relationship building.

Conciliatory approach viewed conflict as a normal means to achieve longer term.
Individuals with constructive orientation are realistic. Pragmatic approach means
feelings are expressed honestly and directly. Self-worth is not associated with results
of dispute and those with this approach are self-empowered and internally centered.
They address difference with sensitivity and patience. They are conciliatory, well
intentioned, work fairly and reasonably; looking for underlying needs and motivations,
maintaining an objective perspective; diffusing and facilitating; value loyalty to
relationship; view issues break bond of friendship.

Passive-Defensive Orientation to Conflict

This can be accommodating, avoiding, insulating, and regulating. Individuals

with passive-defensive orientation to conflict do not see conflict as normal and
possibility generating but as a threat. They avoid getting involved by calming waters.
They belief that conflict is unnecessary and destructive. They are accommodating,
giving in and doing as others ask; they measure their self-worth in terms of others
acceptance and approval. They try to insulate themselves from controversy, feeling
powerless in struggle. They are often labeled as avoider, denying conflict and letting
others resolve it. They appear loyal, seeking dependent relationship with those more
powerful. To improve they should: recognize value of conflict; state their interests;
stand up for self; accept conflict exists.

Aggressive- Defensive Orientation to Conflict

This is perfectionistic, competitive, dominating, and escalating in nature. This
orientation escalates conflict. The belief is that competence is key; a desire to put
oneself above opponent in order to hide one’s own inadequacies. Dominators seek high
ground of power and authority "Might makes Right" for them. They see conflict as a
competition to gain or lose status and linked winning to self-worth. Perfectionism is
setting unrealistic standards impossible for others to accomplish. To improve: don't
confuse force with power; separate self-worth from outcome; be fair; explore difference;
accept less than perfect; respect others; accept feelings as facts.

Psychological resources in resolving conflict

Personal mastery, agency and self-sufficiency are identified psychological resources
that contribute to the affective well-being (Bokwala and Fekete, 2009 citing Hobfoll,
2002).
Personal mastery is described as the degree to which individuals believe that
they have control over the events that occur in their life. Agency refers to tendency to
focus on the self rather than others, and has been associated with increased
psychological well-being, including less depression and anxiety.
Self-sufficiency can be characterized by a sense of autonomy or the ability to regulate
behaviors internally rather than through external validation/ Individuals who possess
a sense of self-sufficiency or autonomy tend to experience better psychological well-
being. (sourced from The role of psychological resources in the affective well-being of
never-married adults by Jamila Bookwala and Lafayette and Erin Fekete , Journal of
Social and Personal Relations, 2009 June 1; 26(4): 411–428.
Developing and strengthening of these resources as tools to resolve conflict in the
individual level is strongly promoted.
 Module 4
Approaches in Resolving Conflict

Source: https://www.pinterest.ph/pin/157555686941912104/

Avoidance
There is no movement towards or against another in the avoidance response style. Avoiding individuals
moves away from another and do not address the conflict instead, they deny it and keep it hidden. For
them, conflict is hopeless and they would rather accept disagreements and get out. They will not assert,
they will also not cooperate. They just hope and allow time to solve the problem
Accommodation
Accommodation is giving up or giving in to the other person. The individual neglects his/her own
concern in favor of satisfying the concern of the other. The individual is unassertive and very
cooperative. Individuals tend to be selflessly generous or charitable, giving in and deciding that others’
concern is no big deal. They yield to another person’s point of view, and obey, although they prefer not
to. Accommodating individuals ignore and put higher stakes to relationships. For them, conflict is usually
disastrous therefore, it is better to keep one’s peace.
Compromise
People who compromise are moderately assertive and moderately cooperative. Their objective
is to find an expedient, mutually acceptable solution that partially satisfies both parties. Compromising
is in the middle of accommodating and competing, giving up more than competing but less than
accommodating. It means seeking the middle-ground apposite, splitting the difference or exchanging
concessions. For the compromiser, conflict is mutual difference best resolved by cooperation or
compromise. If each comes half way, progress can be made by democratic process.
Competition/Confrontation/Domination (“I win, you lose”)
Competing is a movement against another response. It is power-orientated, assertive, but not
cooperative. Individuals will assert themselves in pursuing their interest even at other people’s expense.
Competition means defending a position and pushing it through, believing it to be correct, or simply due
to the desire to win---even by force. In competition, the perspective is that conflict is obvious, some
people are right and others are wrong. Very important is who is right and pressure and coercion are
necessary. The issues are of much importance while relationships are least considered.
Collaboration (“I win, you win.”)
In collaboration, the parties are both assertive and cooperative. They move towards the other in
order to find a solution that fully satisfies their concerns. Different opinions are tackled, weighed against
each other and measured against the common aim. Differences are welcomed although they assert their
own views while also listening to others’ view. Collaborating between two persons might take the form
of exploring a disagreement to learn from each other’s insights, resolving some condition that would
otherwise have them competing for resources, or confronting and trying to find a creative solution to an
interpersonal problem.
The different responses to conflict sometimes help people resolve their conflict, sometimes do
not. It depends on many factors like whether the response manifested in a conflict situation is
appropriate to what the situation calls for. There is no one best response to all the different conflict
situations each of us will be dealing with. But it will be helpful for us to know the different responses or
styles in dealing with conflict in order for us to have a range of options which style we and the other
party can most likely benefit with. In this manner, a sustainable conflict transformation can possibly be
achieved.

Communication is
the exchange of
information using
a shared set of
symbols. It is the
process that links
group members
and enables them
to coordinate
their activities.
The term
“communication”
is derived from
the Latin word
“communis”
which means “
Common” and
stands for sharing of ideas in common. It is a process of passing information and understanding from
one person to another (Shaikh, 2012)
 The Panagtabo sa Kalinaw manual discusses the significant skills in realizing effective
communication. These are probing, listening, observing and telling.

1. Probing.
2. Listening.
3. Observing.
4. Telling.
Dialogue.

Nevertheless, peace experts expressed that a dialogue as a process possess three main qualities,
to wit:
1. Silence.
2. Position.
3. Tension.
4. Patience.

Negotiation
Stages of Peace Negotiation
Henderson (2020) stated that before beginning any type of negotiation, it is critical to examine
the circumstances for negotiations by doing a pre-assessment of whether or not negotiations can be
effective, have a suitable balance of power, and motivate both parties to achieve agreements. To attain
the desired conclusion, peace negotiators may find it advantageous to utilize an organized approach to
negotiation that comprises the following steps.
1. Preparation
2. Discussion
3. Clarifying Goals
4. Negotiate Towards Win-Win Outcome
5. Agreement-
6. Implementing a Course of Action
Mediation
Step 1. Mediator’s opening statement.
Step 2. Disputants’ opening statement..
Step 3. Explore the Issues Together.
Step 4. Negotiate and Compromise.
Step 5. Create a Written Agreement.
Step 6. Get some Closure.

Arbitration
Phase 1. First Pleadings.
Phase 2. Panel Selection.
 Phase 3.first pre-hearing meeting, also known as a discovery stage.

Phase 4. Trial Preparation.

Phase 5. Final Hearing.

Traditional Conflict Resolution Practices

Maguindanaon. In Magindanaun communities, Pigkaulan (2005) mentioned that the Datu plays
a critical role in conflict resolution. Residents frequently turn to the Datu because he or she has the legal
authority to oversee the resolution of problems and disputes. The Datu's role continues to represent the
sultanate's and institutions' ideas of unitary law, a unitary religion (agama), and a distinct lifestyle and
set of customs (adat). In Maguindanao, the Council of Elders (Walay na Kukuman) is in charge of
overseeing traditional conflict resolution. This council acts as a legal authority that resolves disputes in
accordance with ancient laws and in accordance with the Holy Qur'an and Hadith (Prophet's Tradition).
Conflict resolution techniques among Magindanaun Datus extend back to the arrival of Shariff
Kabunsuan, when kambitialay (mediation) and kagkukum (arbitration) procedures were governed by
customary (adat) regulations. They said that due of their repute and trustworthiness as prominent
authority, a sultan or a specific individual Datus would be called upon to mediate or arbitrate on several
occasions. They successfully resolved a feud between two feuding families, who thereafter provided
them with security and aid in times of need(Pigkaulan, 2005).
In the actual process of conflict management, the Maguindanaons usually adopt three
fundamental tactics or approaches. These tactics or approaches are kambitialay (mediation), kagkukum
(arbitration), or a mix of the two. Furthermore, the respondents stated that when the council acts as a
kambitialay (mediation) panel, it persuades both parties to compromise in order to reach an atulan
(agreement), relying on agama (religious) and adat (traditional) values to encourage the parties to
compromise and allow for the restoration of justice and harmony in the community. The council makes
its judgement in the kagkukum (arbitration) panel, which is based on traditional and religious norms and
beliefs. The wazir (vizier) recite passages from the Quran that reinforce the concepts of kabantang
(justice), kapagayun (harmony), and katidtu na palangay (integrity). The principles and norms recognized
by the parties engaged are further invoked by the members of the Council of Elders who sit during the
process. They instill these ideals throughout the dispute resolution process (Pigkaulan, 2005).
Meranaw. Traditional tribal authorities such as a Sultan, Datu, or council of elders (as part of the
barangay administration) are in charge of resolving issues in their territory. The Meranao kinship system
of kokoman-a-kambetabata'a1 is used to settle disputes among the Meranaos (kinship system of social
justice). In comparison to the aspect of kinship or blood links, this way of conflict resolution is noted to
be more efficient, more economical, and a faster form of dispute resolution. To avoid their blood links
being damaged, the contending parties to the issue tend to be readily resolved. The sanctions or
damages to be imposed are limited due to familial considerations. For minor conflicts, an informally
established traditional court or committee in the community where the conflict began may act to bring
the dispute under control for the benefit of communal peace and order (Sumaguina, 2000).
T’boli. To resolve disputes and conflicts, the T'boli political system applies rigorous jurisdiction
laws. The datu is in charge of the conflict and uses several trials for various types of criminal charges. For
adultery cases, he performs the s'bot meso/halay (rice submersion). The tribal council fills a bowl with
water and drops eight different varieties of rice grains into it. The accused individual is not guilty if the
rice grains float; if they sink, he is guilty of the crime. After then, the individual must pay the penalty fee
and return the bride price. The t'mogo hekodok nga onuk b'notu (cooking or boiling of an egg) is the trial
for stealing, while the s'beles (revenge) is the trial for murder. The s'beles is the most severe
punishment for the accused; he must be killed because the T'boli believe that if a murderer is not
avenged, he will not be allowed to enter the afterlife. Such harsh punishments explain why the T'boli
tribes are so quiet; people are afraid of being found guilty and punished if they commit such
crimes(Talavera, 2013).
Blaan. The Blaan community recognizes the authority of the tribal leaders in solving
misunderstandings (San Jose, 2021). The Blaans settle their conflict through the “Kasfala.” This is a Blaan
term which connotes deliberation of the conflict among the Blaan. It is used for settlement of conflict
and has led to the establishment of Kasfala Halls in various places in Mindanao. Nowadays, the Kasfala is
not only used for conflict resolution but also for public consultation and social organization and
mobilization.
T’duray. The life of the T’duray is governed by their adat (standard of conduct or customary law)
(Schlegel 1970:299). It is a norm that dictates what “they ought to do and how they ought to do it” and
is referred to as their ‘creed’, or ‘Tegudon’. (Schlegel 1970:299). Like many other Indigenous peoples,
the Tégudon is passed down orally from generation to generation. Generally, the T’duray try to avoid
committing acts with the potential to give rise to ill feelings in the community. When this rule is
transgressed, the Tégudon offers guidance on how to restore harmony amongst victims, families and
members of the community, and is the basis for justice and development in the community. The
Kefeduwans lead the council of elders and are spokesmen for the village. They are considered the
official authority or moral leaders of the T’duray. They participate actively during discussions at a
Tiyawan, are familiar with the smallest details of T’duray custom and can reason rationally and
convincingly on matters with appropriate interpersonal skills. The Kefeduan are mostly male, 35 years
old who are literate. There are women Kefeduans who preside in the Tiyawan when necessary(Uka-
Lingga, 2005).
In terms of how conflict is resolved, first, the Félolok (filing of the Case) is performed by
reporting the incident to the Kéféduan, who will then suggest possible resolutions for the case to both
parties. The Kéféduan involved in the case will coordinate ways to liaise with both parties and deliberate
on the action to be taken. At this point, the offender and victim are informed of when the proceedings
will occur, to provide time for preparation. Lastly, the Tiyawan (proceedings) take place. Statements
made during the hearing can be translated into a variety of languages depending on the linguistic
requirements of participants. The Adang is the initial stage of the Tiyawan process where both parties
exchange greetings in order to create a sense of familiarity and reduce tension between the offender
and victim. If all parties involved are present, the Kéféduan in charge will then recount the material
brought forth regarding the case(Uka-Lingga, 2005).
In addition, Uka-Lingga (2005) shared that the rights (Séfétukol) of both parties are clearly
stated. Anything that cannot be resolved during the session can be reassessed at a later date by the
Kéféduan. The Timfad, one of the Kefeduan, will then make the final decision after consulting all who
are present. Férédaan is known as a unanimous decision.
Mansaka. A matikadong intervention in conflicts was vital for the Mansaka community to avoid
the occurrence of a tribal war. A unique joyful celebration with food was typically planned during an
assembly for resolving issues. Following that, the case was investigated, leaders were consulted, and
punishments were imposed (Ragandang, 2018).
 Module 5

Contribution of Religion to Peacebuilding

Religion has often been associated with conflict rather than with peace. This view
could be rooted on religious interactions which are based on philosophical, theological
or intellectual exercise rather than based on sharing of lived experiences to promote
commonalities and appreciation of religious uniqueness. When religious discourses
are done purposely to defend one’s religion, religious walls are built. However, to
Garred and Abu-Nimer (2018), there is a growing recognition of religion being a rich
source of peace, and peacebuilders draw out inspiration from faith teachings and
traditions within religion as tools helpful in preventing and resolving conflicts. Current
trends in peace work and peacebuilding now employ faith-focused programs, and
peace-supportive religion-related paradigms are worth discovering.

While religion is perceived by some as basis of some leaders for waging conflict, in
many instances, religion finds expression as a tool for unity rather than divisiveness,
although much effort still needs to be done in local communities around the world.
Spreading messages and mechanisms for people's eventual realization that, while
religious deities are known in many names, and tenets differ in their nature of
expression, the notion that we were all created in the image of the Divine
demonstrates that religion can be a potent tool towards harmony to thrive in all
humanity’s midst.

Conflict between religious communities and dangers of religious extremism have been
threatening the communities today. Historically, the world seizes this danger after the
historical 9/11 deadliest terrorist attack. This traumatic incident has left the world
with threats of comfort and safety and has yielded questions among people about the
connectivity of this event to religion. Grasping the many dimensions of the attack, it
cannot be denied that it has religious implications. Major religions all over the world
have felt the consequences. The attack has nevertheless obstructed the building of
social cohesion among the people in plural society.

It cannot be denied that the Philippines as a nation characterized by religious

pluralism has reaped the fruit of this attack. For example, remnants of the Al-Qaeda
and ISIS continue to influence extremist groups in some communities of Mindanao
and has been using religion as entry point for devastating the communities. Because
of historical antecedents, people have the tendency to be influenced. In fact, violent
extremists have been recruiting followers in Mindanao universities and schools and
recruitment was carried out from among dropouts.
Recent development in peace and development acknowledges the significant role of
religious peacemaking. Through the years, this field has been reflected to mature and
its possible contribution to promoting peace is huge. Scholars have identified factors
that constrain and facilitate the link of religion and peacebuilding and these factors
include the state and society nexus (Brewer, Higgins & Tenney, 2010).

Interfaith and Interreligious Dialogue

Religion has been one of the often averted topics in people’s conversations. This is
often due to the belief that talking about religions particularly on dissimilarities lead to
intense discussions which can heighten divisions rather than build bridges towards
harmony. It is in this contention that spirit of inter-religious dialogues need to be
fostered. To Abu Nimer (2013) religion-based conflicts happen when groups tend to
put their religious differences at the core of conversations. making one group distinct
from the other. At any rate, conversation among individuals from dissimilar religious
backgrounds is encouraged to discover similarities, appreciate uniqueness and realize
shared responsibility to a common. There are many things that we can work together
to promote a different way of life and make developmental change. Sociologists of
religion affirm the value of conversation because they argue that it could probably be
in the avoidance of talking out beliefs where problem lies (Steffen, 2013). Recent peace
and development efforts have started to conceive and put premium on interfaith
conversations and dialogues as tools in peace building.

Where emphasis is not on defending one’s religion but on sharing one’s lived religious
experiences, people tend to realize their commonalities rather than differences thereby
breaking the walls of religions.

According to Swidler, there are three goals of Interreligious Dialogue. The first goal is
to know oneself ever more profoundly and enrich and round out one’s appreciation of
one’s own faith tradition. Second is to know the other ever more authentically and
gain a friendly understanding of others as they are and not in caricature and third is
to live ever more fully accordingly and to establish a more solid foundation for
community of life and action among persons of various traditions.
 DIALOGUE DECALOGUE

Adapted from Dr. Leonard Swidler

FIRST PRINCIPLE

The essential purpose of a dialogue is to learn, which entails change. At the very least,
to learn that one’s dialogue partner views the world differently is to effect a change in
oneself. Reciprocally, change happens for one’s partner as she/he learns about oneself.

SECOND PRINCIPLE

Dialogue must be a two-sided project: both between religious/ideological groups (Inter-

and Intra-). Intra-religious/ideological dialogue is vital for moving one’s community
toward an increasingly perceptive insight into reality.

THIRD PRINCIPLE

It is imperative that each participant comes to the dialogue with complete honesty and
sincerity. This means not only describing the major and minor thrusts as well as
potential future shifts of one’s tradition, but also possible difficulties that she/he has
with it.

FOURTH PRINCIPLE

One must compare only her/his ideals with their partner’s ideals, and her/his practice
with their partner’s practice. Not their ideals with their partner’s practice.

FIFTH PRINCIPLE

Each participant needs to describe her/himself. For example, only a Muslim can
describe what it really means to be an authentic member of the Muslim community. At
the same time, when one’s partner in dialogue attempts to describe back to them what
they have understood of their partner’s self-description, then such a description must
be recognizable to the described party.
SIXTH PRINCIPLE

Participants must not come to the dialogue with any preconceptions as to where the
points of disagreement lie. A process of agreeing with their partner as much as
possible, without violating the integrity of their own tradition, will reveal where the real
boundaries between the traditions lie; the point where she / he cannot agree without
going against the principle of their own tradition.

SEVENTH PRINCIPLE

Dialogue can only take place between equals, which means that partners learn from
each other – par cum pari according to the Second Vatican Council – and do not
merely seek to teach one another.

EIGHTH PRINCIPLE

Dialogue can only take place on the basis of mutual trust. Because it is persons, and
not entire communities, that enter into dialogue, it is essential for personal trust to be
established. To encourage this it is important that less controversial matters are
discussed before dealing with the more controversial ones.

NINTH PRINCIPLE

Participants in dialogue should have a healthy level of criticism toward their own
traditions. A lack of such criticism implies that one’s tradition has all the answers,
thus making dialogue not only unnecessary, but unfeasible. The primary purpose of
dialogue is to learn, which is impossible if one’s tradition is seen as having all the
answers.

TENTH PRINCIPLE

To truly understand another religion or ideology one must try to experience it from
within, which requires a “passing over”, even if only momentarily, into another’s
religious or ideological experience.
Five Types of Interreligious Dialogue

In 1999, Thangaraj posited the five types of interreligious dialogue. These are
informational, confessional, experiential, relational and practical. Each of these types
is discussed below:

1. Informational. This type stresses on learning about the religious history, founding,
basic beliefs, scriptures, and other aspects of the faith partner's religion.

2. Confessional. In this type of dialogue, faith partners are allowed to speak for
themselves and explain what it means to be a follower of the faith.

3. Experiential. This pertains to the dialogue with faith partners from within the
partner's tradition, worship, and ritual — going into one's partner's feelings and
allowing the symbols and tales of that person to guide.

4. Relational. The purpose of this dialogue is to develop friendships with individual

persons beyond the “business” of dialogue.

5. Practical. The aim of this type of dialogue is to collaborate to promote peace and
justice.
 Module 5

Transitional Justice for Holistic Healing

Contributory to healing in post-conflict situations is effectively addressing the
past injustices. The Transitional Justice and Reconciliation Commission
(TJRC) uses Dealing with the Past (DwP) framework, which is being
implemented in the healing and reconciliation process among massacre
survivors and their families relative to The Malisbong massacre. The presence
of military officials, government officials, academics, civil society organizations’
(CSOs) representatives, and other state actors during the commemoration of
that tragic event more than four decades ago, was reflective of each one’s
willingness to work for reconciliation and conflict transformation for a peaceful
society. Silbert and Farendt (2018) also expressed that the DwP framework is
also being applied to women-survivors of the The Marawi Siege on their way to
healing and recovery.

What is Transitional justice? Transitional justice is a process of dealing with

widespread human rights violations that goes beyond judicial measures such
as court trials which are unlikely enough to address conflict. It is “justice
adapted to societies transforming themselves after a period of pervasive human
rights abuse.” (International Center for Transitional Justice, 2009).

In the case of collective conflicts in Mindanao, community-based transitional

justice among the survivors of both atrocities is an ongoing initiative. The four
facets of transitional justice are:

1. Right to truth. This includes memorialization of the events that

transpired in the Tacbil Mosque, Malisbong on September 24, 1974 to
ensure the stories of survivors are heard, recorded and transmitted to
the future generations. It involves documentation of survivors’
narratives of human rights violations and other forms of historical
injustices.

In regard to The Marawi Siege, for the victim-survivors to enjoy the

Right to Truth, the Philippine TJRC team also documented the
narratives that survivors shared during the 2017 and 2018 Listening
process. In addition, the team encouraged schools to teach the
history of the Marawi Siege with focus on the Maranao people’s
struggle for survival, values and resilience, thus MSU’s system-wide
 offering of the Fundamentals of Peace Education (FPE101) since the
first semester of School Year 2018-2019. There was also the creation
of a survivors’ group as a mechanism to provide space for the
survivors’ voices to be heard.

2. Right to justice. This has to do with the process of making the

perpetrators of violence accountable for the violence they have done,
and exacting responsibility over the properties that were destroyed
because of violence, e.g. during the Malisbong massacre, or when The
Marawi Siege took place, or when SMI-Xstrata did their initial mining
operations in some hilly communities of Tampakan, South Cotabato,
that were a home to a group of Blaan as Indigenous Peoples (IPs).
Cagoco-Guiam (2016) cited a study of South Africa’s Truth and
Reconciliation Committee (TRC) where Anastasia Kushleyko expressed
that granting amnesty to perpetrators is tantamount to abandoning
accountability and redress. To Cagoco-Guiam (2016), in Mindanao,
victims of horrible crimes are usually the “minoritized” group such as
the Bangsamoro and the Indigenous People. Granting amnesty
fortifies impunity of the wicked perpetrators. Right to justice entails
the duty of the government to hold accountable those the individuals
responsible for human rights violations.

3. Right to reparation. From the word, “repair,” right to reparation

refers to restitution, compensation or rehabilitation provided to
victims of human rights violations. Such acts are intended to
acknowledge the harm suffered, promote dignity and support ongoing
capacity building (TJRC, 2012). It involves return or replacement of
properties destroyed or damaged by violent events such as war, as
well. Silbert and Farendt (2018) of the UN Women wrote about the
women-IDPs of Marawi’s right to reparation drawn out from the
Listening process they did in 2017 and 2018, and called the
government to grant reparation which includes efforts of facilitating
the return of the Internal Displaced Persons (IDPs) to their homes,
assistance in replacing lost or damaged legal identity documents, and
providing education opportunities as well as scholarships to displaced
children, because, parents, or in cases when a male parent dies in
war, the women are usually incapable of sending children to school
due to lack of economic resources. Otherwise, the women can become
easy prey of male recruiters for illicit economies such as the narco-
trade where women become subjects to exploitation and other forms
 of oppressive activities in the male-dominated world of illegal drug
trade (Reyes, 2019). Reparation which involves compensation or
rehabilitation provided to victims of human rights violations is
central to post-conflict healing and reconciliation process.

To Orenlicher, while Truth Commissions have been acknowledged as

a process of achieving reconciliation to transform society into co-
existing groups, reconciliation process must involve more than just
truth commissions, and much more than just retributive or punitive
justice, but reparation particularly for women, children and relegated
communities as survivors of violence whose well-being is not usually
taken seriously enough.

Symbolic rehabilitation involves putting up memorials, museums (and

monuments) worldwide to show how important it is for victims and
relatives that historical abuses are publicly acknowledged
(TJRC,2012).

4. Guarantee of non-recurrence. The TJRC’s DwP aims to contribute to

the non-repeat of past violations of human rights succinctly expressed
in the Latin America’s human rights movements’ slogan, Nunca mas!,
which means, Never Again! These movements paved way for the
investigation of the violent past in countries such as Argentina,
Guatemala, Chile, Brazil, Peru or Guatemala (TJRC, 2012).

Non-recurrence of violence can be facilitated by establishment of

democratic structures, civilian oversight of security forces, a
functioning judicial system and the rule of law, and creation of these
structures is a costly and complex long-term process. The TJRC
experts claim that the process usually starts with demobilization and
disarmament programs, free and fair elections, followed by security
sector reforms, constitutional reforms, and the creation of a
functioning and independent judiciary. More importantly, programs
for people’s welfare such as employment, healthcare and education
programs need to take-off as these are important to ensure that
previous conflict-groups can have transformed lives. The tasks are
daunting and arduous, but with but with leadership that is sincere in
its mandate of building peace for a secure and developed future for
all, collaboration of security forces, government and non-government
organizations, civil society organizations, academic institutions, and
other stakeholders can be possibly solicited to provide enabling
 environment for everyone to be mobilized to undertake reform
measures required to prevent recurrence of conflict and violence.

While Wessels (2014) talks about forced displacement which creates huge
trauma-linked suffering, loss…, destruction of normal patterns of living,…
political persecution, separation, and uncertainties about the location…of loved
ones (cf. Boothby, 1988; Marsella, Bornemann, Ekblad, & Orley, 1994; Miller &
Rasco, 2004; Petevi, 1996 cited in Wells 2014), the survivors’ experiences of the
Malisbong massacre were no different as they, too, went through immense
trauma and anxiety brought about by the gruesome extermination of their
relatives at the Tacbil mosque in Palimbang, Sultan Kudarat, two years after
then Pres Marcos declared martial law. The massacre exacerbated the already
ongoing plea of the Muslims in Southern Mindanao for the government to allow
them to enjoy their right to self-determination. The Moro National Liberation
Front (MNF) as a social movement for an independent, and self-governing areas
for Mindanao for them as Muslims. The Malisbong massacre added to the
already weakening relationship between the government of the Republic of the
Philippines (GRP) and the MNLF. Psychosocial intervention is a significant
element in any endeavor towards peace (Wessels & Moteiro, 2000 cited in
Wells, 2014) and terrorism prevention (Wells 2003 cited in Wells, 2014).

Emotional, social and spiritual wounds of conflict, may it be wars or any form
of violence such as massive killings, need to undergo healing. Emotional,
social and spiritual healing on the part of the conflict or violence survivors will
lead to a reconstruction of their renewed identity, instead of an identity which
warrants for revenge for violation for human rights. This is where the process
of healing becomes significant in situations of protracted conflict for
reconciliation and conflict transformation and transcendence where individuals
welcome positive change, and become more motivated and committed to post-
conflict peace building. Healing starts when individuals (for interpersonal
conflict) and groups (for intergroup or structural conflict) come to terms with
the wounds and pains of the past to build a bridge to a nonviolent future
thereby avoiding repeat or cycles of violence.

We vary in our post-conflict reactions and these reactions differ for many
reasons. They may depend on factors such as who the other person is, or who
the other group is, the situation, the degree of hurt we or they experience, our
contribution to pains, the outcome and so on. With the healing and
reconciliation process, Scannell (2010) maintained that “we need to embrace
the idea that conflict can be positive.” Lederach (2014) emphasized trying to see
conflict as opportunity for growth, for increased understanding of ourselves,
others, and ours ocial structures, rather than seeing conflict as a threat. In
relationships at all levels, conflicts are life’s way to help us to stop, assess and
take notice of situations. As they say, life is a matter of perspective. It how we
give meaning to events that influence our actions. Scannell (2020) added that
conflict can be a great agent for creativity among groups that manage to get
through conflict and use it to their advantage. Coming to terms with each
other, groups can become highly motivated and effective collaborative teams in
working out more developmental endeavors.

TJRC believes that when collective pain and trauma are effectively addressed
through Dealing with the Past (DwP), for example, between the government and
the Bangsamoro as well as Indigenous Peoples, such that historical grievances,
human rights violations, and other forms of marginalizations are openly
discussed for revealing the truth for redress on the part of the survivor-victims.
When perpetrators acknowledge the wrongs and historical injustices they have
done, empathize with the sufferings of the survivor-victims, provide reparations
to the victims, and guarantee non-recurrence of violent events, both parties
could put on changed perspectives about each other, empathize with each
other’s painful experiences, they can move out from the dark past on to a
restored relationship with each other. In doing so, they become inspirational to
other individuals or groups who have been struggling to heal and reconcile for
a lasting peace.

On the whole, as the self heals within, it radiates to others, who, in exchange,
exudes healing as well. As each party to the conflict has a share of reasons for
the rupture, the need to reconcile oneself to the Almighty who sees each one’s
heart has been found to be instrumental in healing conflict- related pains and
trauma. Asking and receiving forgiveness for all debaucheries soothe the depth
of one’s being.

As many believe, socio-emotional and spiritual healing emanates from a

reconciled relationship with the self, with others, and with God.

Empathy to achieve holistic healing

As previously mentioned, healing is a process done to respond to a need to

mend personal or internal aches such as fear, anger, bitterness, and grief on
the part of the parties involved in conflict. While interpersonal conflict and
intergroup or structural conflicts are both essential areas of discussion here,
structural conflicts subsume all other forms of conflicts, with extensive
damage, and are therefore the focus of most discussions here.

After attaining healing from within, the self would usually be found wanting to
reach out to other parties in the resolved conflict to converse and dialogue with
them. In this stage, narrative truth about the past are brought into the open
where parties start to get to each other’s feelings resulting in higher levels of
understanding thereby starting to mend broken emotions and spirit. The term
spirit here refers the human soul; the nonphysical part of a person regarded as
the seat of character and emotions. By talking out feelings and listening to
one another, empathy could be developed. The power of empathy cannot be
underestimated in peace building context.

To psychologist Steve Taylor, empathy is the ability to “feel with” another

person, to identify with others and sense what they're experiencing. It's
sometimes seen as the ability to “read” other people's emotions, or the ability to
imagine what they're feeling, by “putting yourself in their shoes.” It's the ability
to make a psychic and emotional connection with another person, to actually
enter into their mind-space. To Taylor. Empathy is said to be preceded by
forgiveness. If we forgive, we can move on. Forgiving those who have hurt us
provides us access to more abilities. But first, we need to forgive ourselves for
past mistakes. Forgiving ourselves releases us from heaviness, and we tend to
be more relaxed. When we forgive people who wronged us, it causes us to
improve heart rate, and sleep better; it maximizes productivity, and generally
“improve our vertical jump” (Lakhiani, 2016).

When we experience real empathy or compassion, in a sense, our identity

actually merges with another person's — our “self-boundary” melts away and
the separateness between us and the other person fade. We become connected
to each other. It is the ego that separates us from other persons, such as our
family members, and those who are different from us in terms of ethnicity,
class, and gender.

To Taylor, “all oppression, cruelty and most crime — is the result of a lack of
empathy. It's a lack of empathy which makes someone capable of attacking,
robbing, raping or oppressing another human being. It's a lack of empathy for
another tribe or country which makes warfare and conflict possible. It's a lack
of empathy towards other ethnic groups, social classes or castes that makes
oppression and inequality possible.” It is the lack of sympathy that causes any
form of conflict.
When conflicting parties agree to resolve conflict, it is important to subject
them to a kind of communication or dialogue that facilitates development of
empathy not only as a token, but as a way of life creating a stable enabling
environment to connect with others for harmony.

There is a process called “restorative justice,” where as part of it, offenders are
brought face to face with the victims of their crimes, to hear how the victims
have suffered as a result of them. In this process, healing is attained when the
human and civil dignity of the violence-survivors are restored by providing
them an occasion and platform to related their own accounts of the violations
they suffered. As Alex Boraine, who served as deputy chair of the South
African Truth and Reconciliation Commission (TRC) put it, while the truth may
not at all times lead to reconciliation, there can be no healing and
reconciliation without the truth. The aim of restorative justice is healing, both
for victim and offender. In the process, the victims transcend their rage with
some understanding and forgiveness towards the offender, and the offender
empathizes with the victim, becoming aware of the real meaning of their
crimes. This process changes lives, where the victims feel free of the weight of
hatred, and are able to move on; offenders develop a wider sense of perspective,
and are less likely to re-offend. To psychologist Steve Taylor, there are
instances when offenders don't meet their specific victims, but just the victims
of similar crimes. Nevertheless, this still leads to a new awareness, and new
patterns of behavior instrumental in restoring relationships and in moving on
to some higher purpose of being.

Once the self attains some degree of self-healing, somehow the individual
becomes ready to mind others with whom he/ she co-exists in the community.
Minding others involves paying attention to, or caring about others’ thoughts
and emotions, and be aware of these things to improve personal and social
relationships instrumental to healing from conflict-linked pains and trauma.
One strategy, which psychologists and social health care practitioners put
forward is developing empathy. While there is sympathy or compassion, which
refers to the feeling for the other person, empathy is about experiencing what
others experience, as if you were that person, albeit through the imagination.

As previously discussed, empathy is defined as ‘feeling with’ someone – being

able to put yourself in their place as if you were them, and feeling those
feelings.

There are, however, different types of empathy that have been defined by
psychologists. These are cognitive, emotional and compassionate empathy.
Cognitive empathy is basically being able to put yourself into someone else’s
place, and see his/her perspective. It is ‘empathy by thought’ rather than by
feeling. Emotional empathy is when you quite literally feel the other person’s
emotions alongside them, as if you had ‘caught’ the emotions. Emotional
empathy is also known as ‘personal distress’ or ‘emotional contagion’. This is
closer to the usual understanding of the word ‘empathy’, but more emotional.
Emotional empathy is good because it means that we can readily understand
and feel other people’s emotions. This is vital for those who have been to
conflict, particularly the perpetrators. When the ones who inflict violence can
only put themselves in the shoes of people they victimize, they are more likely
not to do it for they know how it wreaks pain and suffering. For the “victims,” if
they can also empathize with the victimizer who have been into difficult
situation as well, such as trauma, then the inflicted may not be as violent as
they could be. As psychologists say, hurt people hurt people. Thus, the
conflicting parties need to assess and reassess actions using empathy as an
emotional intelligence in order to fairly thresh out things without prejudice to
the victims or the perpetrators. Developing empathy has been found to be an
effective tool to achieve personal and social understanding instrumental in
post-conflict healing.

Reconciling with God means making peace with God. It means humbling
ourselves before God, admitting our fault, and recognizing our brokenness.
Making peace with God starts from confessing our sins and asking God to
forgive us of our sins, through prayers. In this way, our consciences are
cleared by removing the overwhelming weight of guilt and shame that plagued
us for our wicked deeds. When we receive God’s forgiveness of our
wrongdoings, we feel released from heaviness, and we tend to be more relaxed.
As a consequence, we feel a lot better, and happier. Being reconciled with God
implies restoration of relationship with him. We can sleep better, and become
more capacitated to handle situations. Reconciliation with God through prayer,
and receiving of forgiveness from God, through altered states/ meditation or
prayer has been found to pave way for us to access unique abilities, and
develop endurance in us (Lakhiani’s youtube video), thereby understanding
others from their own perspective. In this way, we can empathize with others
thereby understanding them, and avoiding conflict.

In the case of collective conflict, inter-religious dialogue with a flavor of

spiritual reconciliation has been found to be a meaningful part of healing and
reconciliation. With healing and reconciliation, ecumenical gatherings and
fellowships become possible for relationship and spiritual renewal being
instrumental in building lasting peace amongst groups.

Nevertheless, whether the need for healing is individual or collective, healing

has to be holistic addressing all aspects of the human person: economic,
physical, socio-psychological, and spiritual. Wells (2014) cited Dawes &
Donald (1994) and Wells (1998a) expressed that in violent conflict-affected
areas, problems are systemic frequently involving scarcity and shortages of
food, water, shelter, and other necessities, which should be primarily
addressed. Slow progress on healing for peace building can happen when these
urgent needs are not immediately given attention. To Engdahl, de Silva,
Solomon & Somasundaram, 2003), violence-stricken individuals usually
identify devastation of social and economic structures as having a more
profound impact compared to the experience of traumatic events. Trauma
programs have to be integrated with activities that meet broader needs rather
than stand-alone. The same is thought to be required in healing the survivors
of The Marawi Siege. Albeit the government has been repeatedly declaring that
it is doing the best that it can, there is a need to closely assess impacts of their
rehabilitation activities and programs, and to check the share of efforts on the
part of the communities themselves, to sustain synergy among stakeholders for
the achievement of healing for reconciliation helpfull in the establishment of
lasting peace not only in Lanao del Sur, but in Mindanao, and the entire
country.

Module 6

Meditation: A multi-edged tool for healing

Meditation is a program in which an individual focuses attention inward to
induce a state of deep relaxation, and is considered as one of the easiest and
most achievable stress-relieving techniques (Harvard Health Watch, 2014).
Meditation comes in many forms such as concentration meditation, walking
meditation, mindfulness meditation, transcendental meditation, spiritual
meditation, and others.
Mindfulness Meditation “encourages you to focus objectively on negative
thoughts as they move through your mind, so you can achieve a state of calm;”
while Transcendental Meditation is “a well-known technique in which you
repeat a mantra—a word, phrase, or sound—to quiet your thoughts and
achieve greater awareness.” Spiritual meditation has been used in Eastern
religions, such as Hinduism and Daoism, and in Christian faith, where the
individual reflects on the silence around him/her, and. It’s similar to prayer in
that you reflect on the silence around you and try to pursue a deeper
construction with God or Universe (Harvard Health Watch, 2014).

Module 7

Definition and concept of conflict transformation

Conflict transformation is a holistic approach to conflict resolution that

considers the personal, relational, structural, and cultural elements of conflict,
and how conflict can be used as a catalyst for good change in all of these areas.
Rather of viewing conflict as a problem to be controlled and addressed, conflict
transformation elicits, embraces, and investigates differences. It is intertwined
with the principles of peacemaking and conciliation. Conflict transformation is
essentially focused toward the development of healthy communication patterns
in order to achieve goals like personal growth, relationship building, reducing
or eliminating violence, addressing human rights, and boosting democratic
involvement (Shailor, 2015). For Sharif (2016), it is the vision and response to
social conflict as life-giving chances for building constructive change processes
that minimize violence, promote justice in direct interaction and societal
institutions, and respond to real-world challenges in human connections.

The term "transformation" has been used to describe the changes that occur as
a result of conflict or conflict intervention in a wide sense. James Laue, on the
other hand, was one of the contributors to the construction of a conflict
transformation idea. For Laue, transformation, is a qualitative shift in the
partners' individual actions that leads to a transformation in their relationship.
He believed that this would eventually lead to a shift in the substantive issues
and consequences. Johan Galtung was another important player in conflict
transformation theory. His research on direct, cultural, and structural forms of
violence, as well as its links to power imbalances, is important in the field of
conflict transformation (Rhodes, 2009).

Conflict transformation aims to comprehend social conflict as arising from and

causing changes in the personal, relational, structural, and cultural elements
of human experience. Within each of these dimensions, it aims to encourage
creative processes. It strives to limit the harmful impacts of social conflict and
maximize the opportunity for human growth on physical, emotional, and
spiritual dimensions at the personal level, while at the relational level, it aims
to minimize poorly functioning communication and maximize understanding.
In the structural dimension, I t strives to understand and solve the core causes
of violent conflict, promote peaceful techniques, reduce violence, build
structures that meet basic human needs, and increase public
participation. Meanwhile, the purpose of the cultural dimension is to discover
and comprehend the cultural patterns that lead to the growth of violent conflict
expressions, as well as to identify cultural resources for dealing with conflict
constructively (Ledarach & Maiese, 2014).

Initiatives on Transforming Local Governance in Building

Peaceful and Resilient Communities
The signing of the Final Peace Agreement (FPA) between the Government of the
Philippines (GPH) and the Moro National Liberation Front (MNLF) on
September 2, 1996, resulted in the provision of extensive peace and
development assistance to communities affected by the armed conflict in the
Philippines. Former President Fidel V. Ramos issued Executive Order (EO) No.
371 on October 2, 1996, declaring the 14 provinces and nine cities of
Mindanao and Palawan as a Special Zone of Peace and Development (SZOPAD).
The Action for Conflict Transformation for Peace (ACT for Peace) Program was
one of the initiatives endeavored. This was created as a peacebuilding and
development initiative in response to Mindanao's shifting peace and
development circumstances, as well as the continued vulnerability of many of
its communities. In its earlier phases, the Program served as a humanitarian
and socio-economic response to the GPH-MNLF Final Peace Agreement, but it
evolved into a purposeful and integrated program for the promotion of human
security and the Culture of Peace in conflict-affected and conflict-vulnerable
communities. MNLF or MILF-affiliated communities, as well as other vulnerable
and marginalized places, are included owing to conflicts caused by the
presence of other insurgent armed groups(United Nations Development
Program, 2012).

The progress of the PDC is tracked using a monitoring and evaluation system
that includes a six-stage transformation process. The process follows a cyclical
growth pattern, with each PDC enduring variable degrees of change over time.
A participative assessment is conducted annually to determine the degree to
which each PDC has advanced or regressed. The PDC's ability for
peacebuilding, conflict transformation, and human security grows as it
advances to the next level. As a result, the Program aimed to provide
appropriate capacity-building interventions in the PDCs in order to help them
improve and sustain their capacities in conflict resolution, political processes
and structures, economic development, human rights protection, social
cohesion, and basic services(United Nations Development Program, 2012).

Overall, the Program was successful in fostering positive changes in PDCs in

the areas of social services and economic development, conflict management
capacities, social cohesion, human rights protection, and governance. It
strengthened the ability of duty-bearers and claimants to defend, promote, and
realize human rights using conflict-sensitive and peace-promoting concepts
and practices. Duty-bearers, claimants, and culture-bearers built critical
partnerships that acted as peace resources. The PDC framework was applied to
278 conflict-affected, conflict-vulnerable, and post-conflict areas in the
Southern Philippines, accounting for 7% of the estimated 3,833 conflict-
affected areas. The PDC framework proved to be a feasible paradigm for
changing vulnerable areas into self-reliant and resilient communities,
according to the findings of several analyses. The PDCs proven their ability to
become "spaces for peace" not only in terms of conflict prevention and
resolution, but also in terms of assisting other communities in their recovery
from violent conflict and pursuit of peace and development. In addition, the
PDCs provided a space for former combatants to reintegrate and become Peace
and Development Advocates (United Nations Development Program, 2012).

Violence and various forms of unrest have been occurring at the local level over
the past few years. It has an impact on the local community. It is here that
action must be made to safeguard the citizens' well-being and protect their
communities from danger. It is here that local government units are tasked
with fulfilling their dual roles as a political subdivision and a business
organization. It is mandated to conduct responsibilities for and on behalf of the
national government as a political subdivision. LGUs have the mission of
ensuring the well-being of their citizens and providing services and facilities as
a corporate body, in addition to their intrinsic role as representatives of their
citizens (DILG, 2008).

The supply of peace and the maintenance of social order are within the LGUs'
authority. In a decentralized system, the LGUs have the inherent power to
ensure the well-being of citizens. Similarly, while the police force remains
under the national government's control, the PNP Law, or Republic Act No.
6975, as revised by RA 8551 and RA 9708, gives local chief executives the
authority to—- In their separate jurisdictions, the LCEs are also deputized by
the National Police Commission. The LCE also serves as the chair and convenor
of the Local Peace and Order Councils, which were established by Executive
Order. The POC is entrusted with...Such involvement of local government
entities in the governance of the police has resulted in "good contributions.
especially since they are responsible for maintaining peace and order in their
communities" (Aguja, 2017, p. 77). Given the LGUs' abilities to promote the
well-being of their citizens and to maintain peace and order in their areas, one
would wonder how they contribute to the development of peaceful and resilient
communities.

Espesor and Reyes (2019) documented the numerous programs launched by

the LGUs of General Santos, Sarangani, and Paigapo in Lanao Del Sur. Pantao
and Andang (2019) also did a documentation of the locally-led efforts in
Zamboanga City and in the Province of Lanao Del Sur. They demonstrated the
argument in their study that LGUs in the southern Philippines had initiatives
and knowledge products similar to PCVE. Despite the fact that these projects
were not designed with the PCVE framework in mind, they serve as indicators
of local government capacity to build resilience to violence and encourage
peaceful participation in their particular zones of influence. Due to the
complicated security situation and serious security challenges in post-BOL
Mindanao, these LGUs' activities began as peace education programs and
subsequently evolved into PCVE. The significant programs which they found
out from their studies are as follows:

1. The Pagari Program.

2. Madaris Tarbiyyah.
3. Convergence program approach.
4. Development of its curriculum module for uniformity of teaching the true
Islam from Kindergarten up to Grade nine levels.
5. Organization of religious leaders.
6. Creation of the Technical Working Group.
7. Open House.
8. Campus Tour.
9. Muslim-Christian Rescue Team.
10. The Kalilintad Roadmap.
11. INTAD Negosyo.