Parang Sabil: A Critical Discourse

Tausug’s claim “We were never colonized”

- Before the formalization of the Philippines, the homeland of the Tausugs, Sulu, had already existed under the
abode of Islam (Dar al-islam) and had the title Sulu Darussalam.
- Dar al-hart refers to the destruction of the ummah, becoming the abode of chaos.
- Sulu has one of the longest histories of anti-colonial resistance in Southeast Asia.

Parang Sabil - “To fight in the way of God”

- Derived from the Bahasa Sug parang (to fight), and sabil from Arabic fi sabilillah (in the way of Allah).
- Tausugs performed this kind of guerilla warfare for their religion and for the freedom of their land from
those who subjugate it, kafir (infidels).
- In the story of Parang Sabil, a woman has the duty to defend her own modesty and is given the
right to carry it out through violence if necessary.
- Martabat (Honor) - The dignity we as humans innately have and the obligation to
mutually respect the dignity of others.
- Two versions exist:
1. Against Spanish occupying forces
2. Against American occupying forces
- Often a last resort of resistance against colonization; not a war but to defend ummah in a community
- Ummah means to defend the muslim community from aggression.
- Considered as a form of jihad.
- It simply means the highest spiritual struggle against evil within; jihad does necessarily mean holy war.
A common example of this is fasting during ramadan.
- Qital - The duty to fight against polytheists, people who oppose Islam and devils as revealed by the
prophet Mohammad (peace and love be in his name)
- Parang Sabil is not Juramentado, the resistance carried out by a male moro swordsman who attacked
and killed occupying and invading police and soldiers expecting to be killed himself.
- Serves two functions in the Tausug community:
1. To instruct the audience to treat the Tausug warriors as heroes.
2. To give entertainment during special occasions (weddings & gatherings).
- This is played with three instruments: (1) gabbang (native xylophone), (2) suling (native flute), and (3) biyula
(native violin).

Parang Sabil
Characters: Putli’ Isara - The lovely and beautiful daughter of Panglima, the Sultan of the area. Betrothed/Engaged
with Abdulla, around him she is reserved. Though a woman, she is an adept and capable fighter. She is
portrayed as the archetypical muslim woman.
Abdulla - A very wealthy and handsome man. He is Isara’s lover and is betrothed to her.
Panglima - The stubborn, strong leader of a Tausug tribe and father of Isara.
Panglima’s Wife - A caring and determined mother to her family.
Isara’s Brother - The younger brother of Isara.
Point of View: Third-person omniscient, narrator from the future
Setting: Sulu, Mindanao
Theme: It does not pay to touch a betrothed girl. Resistance against invaders
Plot: Exposition: The story introduces the reader to the dynamics and qualities of our protagonist Putli’ Isara and
Abdulla. Abdulla begins preparations for his trip to Sandakan, a place known for trade, to prepare for the wedding
between him and Isara. Isara asks Panglima to allow her to go to the river to bathe herself as she feels grimy.
Panglima initially refuses, stating that if ever something embarrassing happens, it would tarnish her reputation. He
then gives in, hesitantly allowing Isara to go to the river. Once she reached the pond, escorted by her brother, she
began to weep due to the guilt of going against her father’s wishes.
Rising Action: Isara’s brother alerts Isara about numerous Spanish infantrymen approaching. Isara assures her
brother that nothing will happen due to their high social status in the community. The lieutenant approaches Isara,
immediately embracing Isara in a sexual manner. He then asserts that he will not part from Isara anymore and that
 he will shoot Abdulla and marry her instead. Isara, after being sexually assaulted, goes home and weeps from the
guilt of what had happened. Abdulla returns from Sandakan bringing fabrics and cosmetics. Isara could not bear
to look at her fiance after what had happened. She then confessed to what had happened. Abdulla, seeking
revenge for his lover, is willing to do Parang Sabil against the Spanish occupying force. Isara joins Abdulla in the
act.
Climax: Both drawing a kris and a barung (types of Tausug swords), they stormed the Spanish garrison
headquarters. They confront the lieutenant, hacking him on the shoulder in the name of God (bismillah). At last,
he dies a horrific death. They then rush and kill a few of the Spanish soldiers. During the struggle, Isara was shot
in the forehead, killing her. Abdulla proceeded to kill eight more men and one captain. A bullet then pierces his
mouth and collapses onto the lifeless body of Isara. Thirty men are dead; it does not pay to touch a betrothed
girl [110].
Falling Action: The Spanish soldiers were given a lesson; the younger generations, too. Not to follow the
bad example [112]. After the fighting ceased, the remaining soldiers ordered the dead to be picked up and
Panglima to be informed of his daughter’s passing. The sergeant refused to deliver the message himself, instead
sending a small boy to deliver the news. Upon hearing the news of their passing, Panglima refuses to retrieve
Isara’s corpse as she disobeyed his counsel. His wife shamed his cowardice, and went to the Spanish camp to
retrieve her daughter’s body. Once she reached their headquarters, the sight of her daughter’s corpse put her in a
fit of murderous rage. She attacked any soldier she saw, and was shot on the chest by the Spanish captain. Despite
her injuries, she proceeded to kill seven more soldiers until sunset. She was then put down by firing squad.
Resolution: The boy saw his mother slaughtered through a telescope and vowed to perform parang sabil as well.
His father, Panglima, chastised him. A Spanish officer knew of his arrival and ordered the boy’s arrest and
abduction. A trap was set and the boy was caught by the officer. With all members of his family now dead,
Panglima grew sick and died alone.

Actual History of Pulong Bato

- The correct name is “Columbato,” from the Tagalog words "Kolum" (column) and bato.
- The name "pulong bato" only started in the 1980s when Mayor Cesar Climaco created the station of the cross in
abong-abong beside the mountain of Columbato. Christians would congregate and "meet" there during holy
week; in Tagalog the word for meeting is "PULONG".

The Legend of Pulong Bato

Characters: Pulong, Maryam, Maryam’s brother, and Maryam’s village community
Point of View: Third-person omniscient, narrator from the future
Setting: Mount Pulong Bato, Zamboanga City
Theme: Romantic love as a violent, ecstatic, overpowering force that supersedes all other values and loyalties.
Plot: Exposition: A Subanen datu and the daughter of a Muslim ruling clan fall in love with each other; their names are
Pulong and Maryam respectively.
Rising Action: Maryam’s family disapproves of the relationship between Pulong and Maryam, doing everything
to separate the two. Maryam’s family forbade her from seeing Pulong and commands her brother to closely
monitor and intercept any meetings with Pulong.
Climax: One night, Maryam sneaks out of her village to meet Pulong. Riding his stag, Pulong whisks Maryam
away from the highlands. Maryam’s brother notices Maryam’s disappearance and orders the entire village to
search for her.
Falling Action: A pursuit ensues, chasing the two lovers on the edge of a steep and rocky cliff. Unable to accept
the reality of the situation, both Pulong and Maryam jump to their deaths.
Resolution: The cliff where the lovers perished came to be known as Pulong Bato, after the titular tragic hero.
The huge, white, solid rock of the cliff bore witness to a love stronger and bolder than death.

What does Moro mean?

- Moro/Bangsamoro people are the 13 Muslim-majority ethnolinguistic Austronesian groups of Mindanao, Sulu,
and Palawan.
- The term originates from the English “moors” as an exonym which was originally used by the Spanish in
reference to Muslims in general. From 711–1492, the Muslim armies conquered and ruled much of the Iberian
peninsula. This led to a clash between Christians and Muslims to reclaim Iberia in The Iberian War.
- Much of Moro history has been undocumented or under-appreciated due to a “selective amnesia” that historians
(often from the metropole of Luzon) fall into, leaving much of Moro history unknown by the Filipino public.
- This contributes to the unfair and bigoted characterization of Muslims as aggressive or pirate-like.

Literary Tragedy
- A recounting of a character’s downfall—A narrative that presents courageous individuals who confront
powerful forces within or outside themselves with a dignity that reveals the breadth and depth of the human
spirit in the face of failure, defeat, and even death.
- Aristotle’s definition: An imitation of life, of terrible and pitiful. The effect of tragedy is greatest when
the events come on us by surprise, and is heightened when they follow as a cause and effect. The
elements of the plot which lead to vivid tragedy are reversal of fortune (peripeteia), a change by which
the action veers around to its opposite (irony); recognition (anagnorisis) a change from ignorance to
knowledge; and that tragic incident, such as a death on stage.
- Tragic Hero - The protagonist of a Greek tragedy is someone regarded as extraordinary rather than typical: a
great person brought from happiness to agony. They must be from a well-off background as it makes their fall
all the more terrifying.
- Hamartia - The hero’s weakness or tragic flaw such as an excess of pride, ambition, passion, or some
other cultural trait that leads to disaster.
- Whatever the causes, the hero accepts responsibility for it. Their encounter with failure (and
often death) the tragic protagonist displays greatness of character.
- Catharsis - A purgation of the emotions of pity and fear. The tragic hero’s acceptance and transcendence of
human limitations makes the audience feel relief rather than hopelessness during the fall.

Myth
- A traditional narrative rooted in folk beliefs or
religions explaining a natural or social
phenomenon.
- There is no evidence to prove a particular event is
based on real facts.
- Characters include supernatural characters like
gods, demigods, and mythical creatures.
- Themes are explained through symbols and
metaphors.
Legend
- A traditional narrative sometimes commonly
regarded as historical but not authenticated.
- Some evidence is available to prove a particular
event or character in the narrative is based on real
facts.
- Characters include exaggerations of historical
figures.
- Themes are explained through heroic deeds or
overcoming obstacles.

Factors which may incite conflict in inter-religious relationships

1. Divergent Beliefs - Contrasting or differing beliefs can be a source of conflict in intercultural relationships.
2. Family Pressure - Immediate parental figures, siblings, and relatives may advise or even disallow intercultural
mingling and relationships.
3. Future Planning - Family planning styles and long-term familial goals may be different depending on your
own and the culture of your partner.
4. Social Stigma - Ethnocentrism and the taboo of inter-religious relationships may be a point of conflict in these
relationships. This may deter or even threaten relationships with social violence by intolerant actors.
5. Lack of Compatibility - Personality and personal values may be a point of conflict in intercultural
relationships. Individual needs desired from their partner may vary and may not be met.
6. Holiday Celebrations - Our own and/or our partner's willingness to engage in celebrations and traditions from
cultures not our own can be a point of conflict.

Context of Land Grab by Federico Boyd Sulapas Dominguez

- Indigenous cultural communities (ICC) in the Philippines refer to “a group of people or homogenous societies
[...], who have continuously lived as organized community [...] and who have, under claims of ownership since
 time immemorial, occupied, possessed and utilized such territories, sharing common bonds of [...] distinctive
cultural traits, or who have, through resistance [...] became historically differentiated from the majority of
Filipinos.
- ICC makes up an estimated 10% of the national population.
- Most do not possess money or private property and find it hard to integrate with mainstream society due to
discrimination and disenfranchisement.
- ICC struggle to protect their ancestral domain and cultural identities.

The Lumad of Mindanao

- Non-Muslim, non-Christian ICC spanning south central Mindanao, eastern Mindanao, north central Mindanao,
and Western Mindanao.
- They reside in the southern highland ranges and work as farmers.
- In 1986, fifteen of the more than eighteen ICC in Mindanao adopted the term Lumad, a Bisayan term for
“indigenous,” to distinguish themselves from the Christians and Muslims in Mindanao.
- RA 6734 used the term to differentiate these ethnic communities from the Bangsamoro people.
- Plights and needs of the Lumad people:
- The return of all lands taken from them through deceit, harassment, illegal manipulation, or grabbing.
- The cancellation of permits secured by individuals and companies operating logging, mining, pastures,
rattan gathering, and other agriculture-based industries within Lumad territories.
- Migration of settlers into ancestral domains controlled by the Lumad.
- DepEd adoption, recognition, and implementation of Lumad culture in the curriculum.
- The immediate cease of militarization in Lumad territories, the recruitment of Lumad into paramilitary
units, and the improper use of Lumad pangayaw (revenge raids).
- The government to stop recognizing “fake Lumad organizations and fake datu which has become
standard practice not only to foil or diffuse legitimate aspirations but also to advance selfish interests
among government officials and their influential friends.”

Facts about Indigenous Rights in The Philippines

- According to the United Nations Development Programme, Indigenous Peoples remain to be the poorest and
most disadvantaged peoples.
- They have been subject to historical discrimination and marginalization from political processes and
economic benefit. This includes congressional and media representation, as well as denial of access to
social services and welfare.
- They often face exclusion, loss of ancestral lands, displacement, pressures to and destruction of
traditional ways of life and practices, and loss of identity and culture.
- In extreme situations, social and political discontent has erupted into armed conflict. Lumad
communities in Mindanao have become vulnerable areas of conflict due to the destructive on-going state
efforts to quell communist insurgency.
- The Philippine Constitution declares that the State shall recognize and promote the rights of indigenous cultural
communities within the framework of national unity and development.
- Republic Act 8371, “The 1997 Indigenous Peoples Rights Act,” was enacted which mandates the promotion of
indigenous rich cultures and traditions as well as the development and protection of their ancestral lands.

Economic Globalization
- The increasing interdependence of world economies as a result of the growing scale of cross-border trade of
commodities and services (including people, ideas, and even diseases), flow of international capital and wide
and rapid spread of technologies.
- Assumes that no country is completely self-sufficient and that we require interdependence.
- Outsourcing - The business practice of hiring a party outside a company to perform services or create
goods that were traditionally performed in-house by the company's own employees and staff. This is
usually undertaken as a cost-cutting measure. It can affect a wide range of jobs.
- Partnerships and business relations are the foundation of global trade. Despite the omnipresence of global trade
relations, many disadvantaged groups, such as the Lumad people, are denied an opportunity to the global
market; thus, pushing them further into marginalization.
- Two Major Policies of Globalization in the context of states:
1. Protectionism - Government policies that restrict international trade to help domestic industries. These
are usually implemented with the goal of improving domestic economic activity, but can also be
implemented for safety or quality concerns.
2. Trade Liberation - The removal or reduction of restrictions or barriers on the free exchange of goods
between nations. There are two types of barriers:
a. Tariffs are a tax imposed by one country on imported goods and services to influence, raise
revenues, or protect competitive advantages; this includes duties and surcharges.
b. Nontariffs, such as licensing rules and quotas.
- Global organizations regulating and supporting international trade include: The World Bank, The World Trade
Organization, and The International Monetary Fund.
- Historically seen in relatively smaller scale historical trade routes such as the Silk Road and the Galleon Trade.
- Critiques: See Karl Marx’s Capital and Vladimir Lenin’s Imperialism: The highest stage of capitalism.

The Three Ps that Influence the Global Community

Programs
- Structural programs to edify economic or financial objectives in order to achieve or realize a substantial gain
- This involves the integration of research to amplify data and technology to promote and sustain efficiency and
training to proliferate expertise or manpower.
- Entails designs, machines, tools, systems, etc.
- Not all projects benefit the common good.
Policies
- These are the rules that govern the flow of activities in order to consider multicultural differences
- This includes standardizations or normative guidelines to achieve balanced treatment of distinctive scales of
various enterprises.
- Agreements to place people on common ground
- Identification of rootedness or cultural idiosyncrasies
People
- Competitive individuals or collectives who run their respective institutions.
- Key players, stakeholders, world leaders, laborers, capitalists, and others with intertwined roles or functions.
- This also includes the youth sector and other institutions such as schools and churches.