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Pagpati'ut - Centre for Humanitarian Dialogue

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While, all things equal, there is nothing wrong with this set-up, the question<br />

that comes to mind is sustainability and rootedness of the settlement. If<br />

the holder of peace lies with the individual, what happens if the individual<br />

has a change of heart What happens if the holder succumbs to illness<br />

It is to the advantage of both the leader/ peace holder and the community<br />

to strengthen existing mechanisms so that the responsibility in sustaining<br />

peace would be with the people rather than individual leaders.<br />

C O N C L U S I O N<br />

<br />

mayor of Panglima Estino to which Barangay Punay belongs to is said to<br />

practice his own style of leadership. The combatant-turned-statesman of<br />

Silangkan also has his leadership style that endears him to his people – a<br />

<br />

need be, to protect and advance the interests of his people.<br />

Whether these styles of leadership comply with the democracy and good<br />

governance tenets of the national government is something that perhaps<br />

needs a second look. But the more relevant question here is – what is<br />

the most appropriate style of leadership and governance framework <strong>for</strong><br />

localities like Sulu, taking in serious consideration the historical context<br />

<br />

economic condition of the people, their level of education, and the level<br />

of political sophistication (i.e., the level of appreciation as regards the<br />

intricacies of the political system).<br />

A generalist and sweeping imposition of a prescribed brand of political<br />

system might not work. A very localized and relativist brand might not also<br />

be ideal. A middle ground position, one that takes in serious consideration<br />

the history and context of the peoples, but at the same time is concerned<br />

with developing common and agreeable political standards and rules, is<br />

what is needed.<br />

The authors believe that the Moros have proven their resilience in resisting<br />

the direct imposition of the state. A clear proof of this is the fact that<br />

until now, while state institutions exist and are acknowledged in Moro<br />

communities, they are appropriated and reinterpreted in most cases,<br />

<br />

municipalities, the leader (whether Mayor or Barangay Captain) per<strong>for</strong>ms<br />

the function of executive, legislative, and judiciary. While this practice may<br />

seem questionable in the eyes of someone who is brought up to believing<br />

that “check-and-balance” should be observed at all cost, the counter<br />

53

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