This project introduced Filipino religious and community leaders and their American counterparts to the practice of Islam in one another's countries.  ITD's Philippines partner was the University of Southern Mindanao, with its lead contact Dr. Joy Sabutan, Dean of the Graduate School.   The project was funded by the Bureau for Educational and Cultural Affairs at the U.S. Department of State.

In the fall of 2008, ITD conducted a three-week stateside program for twelve Filipino religious and community leaders.  Subsequently, the Filipino participants implemented action plans that were developed during their US program, and which focused on improving interfaith understanding, relations and dialogue in their communities.

In the winter of 2009 ITD and USM conducted a two-week program in the Philippines for seven American religious and community leaders.  The program culminated in a two-day conference with American and Filipino exchange participants and approximately 75 local Christian and Muslim leaders and community members.

Most recently, a "best practices" conference was held in November, 2009.  The conference was attended by the Filipino exchange alumni and 26 other special guests from the Christian and Muslim communities in Mindanao.   Day One of the conference (for alumni only) was dedicated to reviewing and supporting participant action plan implementation.  Day Two constituted an interfaith dialogue co-facilitated by an imam and Catholic priest.

Narrative Report on the Interfaith Dialogue for Southern Philippines

The Institute of Training and Development together with USM, the in-country partner organization conducted an Interfaith Dialogue for Southern Philippines at USM on November 9-10, 2009. It was coordinated by the Graduate School through its Dean, Dr. Joy Gloria P. Sabutan who managed the two-day activity.

The first day was the Presentation of Action Plan and Discussion by the ITD Alumni. Presentors were Totop Bacarat, Casan Labay, Abdulmuhmin Mujahid, Jubaira Said and Dr. Joy Sabutan. This was followed by a field trip to the Pagkain Para sa Masa project at USM. The ITD Alumni got first hand information on the operation of the project. Their positive impressions encouraged them to bring their constituents to see for themselves the project so that they would be equipped with knowledge on how to bring the technology to their respective localities. Targeted groups to make a field trip to the Pagkain Para sa Masa project at USM are women, out-of-school youth, farmers and LGU workers.

On the second day, the Interfaith Dialogue was conducted at the Rooftop of the DD Clemente Building at USM. During the opening program, ITD alumnus Abdulmuhmin A. Mujahid gave the invocation followed by the singing of the National Anthem led by Agnes A. Rodulfa, USM Faculty. The Vice President for Research and Extension, Dr. Naomi G. Tangonan warmly welcomed the participants. As ITD coordinator, Dr. Joy Gloria Sabutan introduced the participants and the guest lecturers. The dialogue proper and workshop were facilitated by Fr. Eddie L. Pedregosa, DCK, the Coordinator on Interreligious Dialogue, Diocese of Cotabato and Imam Mike T. Alon, the Chair of IMAN Incorporated. Output of the dialogue and workshop was synthesized by Fr. Pedregosa. Certificates of participation were distributed thereafter. Pres. Derije and former Congressman Anthony Dequiña gave words of inspiration to the participants. Mrs. Agnes A. Rodulfa was master of ceremony.

During the dialogue and workshop, there were four groups – two composed of Muslims and two of Christians. They focused on answers to three questions.

The first question was – How do you define peace? The two Muslim groups said it was: complete submission to the will of Allah; living in harmony where there is justice, understanding and respect regardless of religious affiliation; absence of fear and worry; contentment of mind and satisfaction of heart; and provision of livelihood programs. They expounded further on the will of Allah as a command to do what is good and prohibit what is evil. It includes not only relationship with Allah but also with the family, community and the environment.

Christians defined peace as absence of war, social injustice, poverty, hunger and discrimination; and presence of unity despite diversity, harmony, respect and acceptance of differences. Furthermore, the Christian group defined peace as living a God-centered life where needs such as love as love and belonging are met; understanding others through their perspective; fostering respect that starts with the self and discipline that starts in the home; and living in a community where there is love, unity, sharing and cooperation.

On the second question – What are the hindrances to peace? The two Muslim groups identified lack of faith and knowledge about the teachings of Islam and their culture and beliefs; lack of education (Islamic and secular); poverty; poor governance stemming from having chosen wrong leaders; militarization; discrimination and corruption.

On the other hand, the two Christian groups named their perceived hindrances to peace which are: lack of understanding or misunderstanding of others; beliefs, poverty, hunger, lack of education, politics, discrimination, price, greed and self-interest of some Christians, distrust and disobedience of God's commandments.

The third question was – What are your recommendations or suggestions?

For the two Muslim groups, their recommendations and suggestions are: more advocacy work on Islam Peace and Development, continuous interfaith dialogue among Muslims, Christians and Indigenous Peoples, obedience to the commandments of Allah, resumption of peace talks, fair distribution of wealth, more livelihood projects, understanding and respect; and absence of discrimination.

The two Christian groups offered the following: proper implementation of the law, education especially in remote areas; strong peace advocacy; livelihood programs; countryside development; more support for peace education, peace for a, dialogues and symposia; good governance; mutual respect and trust, understanding; and change that starts with the self.

These recommendations were well-received and high hopes were pinned on them as facilitating peace in the area.

The following are my personal recommendations based on my experiences with the tri-people in Mindanao:

I believe a continuous program on interfaith dialogue be given more support so it will cover more areas and include other group of people. This will foster deeper understanding of beliefs, practices and norms held by people with other religions. This program should be sustained after it is set in place.

Livelihood programs are very essential especially for the disadvantaged, depressed and underserved communities. It is my belief that essential needs should be met together with higher order needs.

Dialogues and lectures should be reinforced by video presentations on how religion (Islam) is practiced in the USA and other countries. This is a very effective medium of reaching target groups. It was observed during the powerpoint presentation of the pictures taken in the US, many Muslim brothers were shocked because they saw Christians inside the mosque. This situation is very unusual here in the Philippines. Wrong perceptions and misconceptions about the other's religious practices should be gradually changed so there will be understanding and acceptance.


GROUP WORK RESULTS:

GROUP 1 – MUSLIM

1. How do you define Peace?
-complete submission to the will of Allah.
-no fear/worries.
-provision of livelihood programs.
-harmonious relationship.
-happiness/contentment of mind & satisfaction of heart.

2. What are the hindrances to Peace?
-lack of knowledge about the teaching Islam.
-discrimination.
-militarization.
-political, acquisition of leadership power.
-corruptions

3. What are your recommendations or suggestion?
-follow the commandments of Allah.
-understanding & respect.
-livelihood programs/projects
-no discrimination/equality
-equal distribution of wealth
-resumption of peace talk.

 
GROUP 2 – MUSLIM

1. How do you define Peace?
Peace in Islam simply means to live in harmony, justice, understanding & full of respect regardless of religions affiliations. Peace would also mean the complete submission to the will of Allah; that is to command what is good & prohibited what is evil.
It has two aspects:
-Horizontal- your relationship with Allah.
-Vertical- your relationship within your family, neighbor, community & environment.

2. What are the hindrances to Peace?
-lack of faith.
-ignorance of culture & beliefs.
-poverty.
-poor governance.
-lack of education (both Islamic & secular)
-not choosing the right leaders.

3. What are your recommendations or suggestion?
-more advocacy work on Islam Peace & Development.
-continuous interfaith dialogue among Muslim, Christian & Indigenous Peoples


GROUP 3 - CHRISTIAN

1. How do you define Peace?
-absence of war
-unity in diversity
-harmonious relationship
-absence of social injustices, poverty, hunger, discrimination
-peace and cooperation
-respect, acceptance of differences
-sustained progress and development

2. What are the hindrances to Peace?
-Christian greediness, self-interest.
-misunderstanding, mistrust.
-discrimination (social)
-negative attitudes/values.
-poverty, hunger
-political crisis.
-disobedience of God's commandments

3. What are your recommendations or suggestion?
-advocacy
-peace education/ peace forum, dialogue, symposium.
-respect, equal treatment, trust.
-livelihood programs.
-good governance


GROUP 4 - CHRISTIAN

1. How do you define Peace?
-community with love, unity, sharing & cooperation
-respect, starts in ourselves
-discipline, starts in our home
-living the faith that we have not only the absence of war, but the presence of harmony
-meeting needs such as love, belongingness, others.
-understands others through their perspective.
-God-centered life

2. What are the hindrances to Peace?
-pride.
-interpretation of differences of beliefs.
-lack of understanding to other beliefs.
-politics.
-poverty.
-lack of education.
-education system.

3. What are your recommendations or suggestion?
-good implementation of law
-education
-understand.
-dialogue
-change must start from self
-education should be prioritized in remote areas
-countryside development