Thesis Proposal is - 199 Final

7/28/2019 Thesis Proposal is - 199 Final

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Republic of the PhilippinesUniversity of the Philippines

Institute of Islamic Studies, DilimanRomulo Hall, Quezon City

A thesis proposal on

The 1968 Pan Islam: A case of Tausug participation in the Bangsamoro

Struggle

In Partial Fulfillment of the requirements

In I.S 199 (Materials and Methods in Islamic Studies)

Submitted to:

Prof. Aisha FloresInstructress

Submitted by:

Alphata Jairi UntihStudent

SY 2012 -2013

Table of Content

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Page

Chapter I 2

Introduction 2-5

Statement of the problem 5

Objective 6

Hypothesis 6

Significant of study 6-7

Scope and delimitation 7-8

Definition of terms 8

Chapter I

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Introduction

The Bangsamoro struggle through the Islamic revolution process is a

long term objective to reach the Bangsamoro freedom. Historically speaking,

Bangsamoro Islamic revolution was the longest struggle in the Asia and the

other continental part of the world and even to the present time the victory

has not yet been realized by the Bangsamoro revolutionary freedom fighters.

The struggle has the basis from the Islamic point of view and from the right

to self determination which is under the consent of the international law. The

mission and vision of the Bangsamoro struggle are just only to regain the

political right and stolen freedom as well as the complete destiny of the

Bangsamoro political independence. The Mujahidins right to struggle against

the Philippines colonialism has followed under the historical right of the

Bangsamono ancestral political domain. Basing from political history, the

Bangsamoro people has a distinct government and political status which was

recognized by the whole world under the sultanate of Sulu and the sultanate

of Maguindanao. This historical political identity is one of the burning

idealism that inspires the bangsamoro Mujahidins to struggle against colonial

aggression. During the 16th century, the Bangsamoro ancestor began to

depend the Bangsamoro homeland against foreign invasion and colonialism.

This occurred among the Moro people and Spanish as well as American

colonizers. The Bangsamoro had depended under the spirit of a distinct

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political sovereignty and independence under sultaniya. They were strongly

depending their fatherland and Islamic moral dignity.

In 1968 the Bangsamoro Islamic revolution had started its burning

idealism to inspire the Bangsamoro to participate along the line of the

Bangsamoro Jihad fee Sabilillah and actually had been materialized to

struggle against Philippine colonialism. This revolutionary struggle was

headed by the MNLF organization purposely to regain the Bangsamoro

political right of independence. This organization was recognized by the

entire Bangsamoro people to lead the struggle against the Philippine

government. The MNLF had successfully been unifying the Bangsamoro

people to struggle under the spirit doctrine of Bangsamoro pan- Islamic

concept and approach. The pan Islamism was introduced among the

Bangsamoro people by the MNLF under the motto-(agama , bangsa iban

hulah) religion , nation and country .Thy Bangsamoro Pan-Islamism was very

effective to call the attention of the Bangsamoro people to rush in

participating the holy struggle.

In 1972 the martial law was declared by the Philippine government and

the war was emerged between the Bangsamoro and the Filipino people.

According to the Bangsamoro perception ,the declaration of the martial law

on the Bangsamoro homeland is de - Islamization to the Bangsamoro people.

Then the immediate action of the Bangsamoro was no other than to struggle

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and to depend their right to be free under the spirit of the Bangsamoro

Islamic fundamentalism.

The war had broken out from 1972 up to 1974 and then in 1975 the

seas fire had occurred and the negotiation also appeared between the MNLF

and the government of the Republic of the Philippine and this was lead in

signing the Tripoli Agreement in Dec. 23, 1975. This signing was an idea of

giving political solution to the Moro problem under autonomy for the

Bangsamoro people but autonomy is a stepping stone towards the

Bangsamoro independence.

A. Statement of the problem

This study has to give focus on the concept of Pan-Islam, Tausug as

gausbaugbug of the Bangsamoro struggle and the objective of the

Bangsamoro struggle towards self-determination. Specifically therefore, the

following Questions are being stated:

1. How is Pan-Islamism as a unifying factor of the Tausug in participating

to the Bangsamoro struggle?

2. How is Tausug as a Gausbaugbug (Mass support) of the Bangsamoro

struggle?

3. Why do Bangsamoro people struggle towards their self-determination?

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B. Objective of the Study

This study has to deal the following objectives:

1. To be able to know how Pan-Islam as a unifying factor of the Tausug in

participating to the Bangsamoro struggle;

2. To be able to distinguish how Tausug as a Gausbaugbug (Mass

support) of the Bangsamoro Struggle;

3. To know why Bangsamoro people have their own struggle towards self-

determination.

C. Significance of the study

This study has the importance in giving understanding to the people in

every community. They can learn about the Tausug participation in the

Bangsamoro struggle. Likewise, they can know that the Tausug as a

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Gausbaugbug (Mass support) a long road of the Bangsamoro cause in

struggling against Philippine colonial aggression.

This will also serve as a reference in terms of history on how the

Tausug was able to use their strength and courage to participate in the

Bangsamoro Islamic revolution since 1968 under the leadership of the Moro

National Liberation Front (MNLF). This will also serve as a guideline in

knowing how is the tactic and strategy of the Tausug in engaging themselves

in war during the era of war revolution.

Furthermore, this study will give historical understanding to a people in

society in terms of the Bangsamoro struggle against Philippine colonialism

and imperialism. This can give focus to understand how the Bangsamoro

fought their freedom and how they use their energy and effort to confront

the enemy. It has dealing on the significance of the confrontation between

the Bangsamoro and the Filipino. It revels about the concept of Pan-Islam as

a unifying factor on the Tausug as Gausbaugbug (Mass support) in

participating towards the Bangsamoro struggle. This can enlighten people in

community in terms of knowing the approach and strategy of the

Bangsamoro Islamic revolution.

D. Hypothesis

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1. The Tausug people believe that the concept of Pan-Islam as a unifying

factor to unite the Tausug people in participating towards the

Bangsamoro struggle.

2. The root cause of the Bangsamoro struggle is ideological in nature.

3. Self-determination is a goal of the Bangsamoro struggle.

E. Scope and delimitation

This study is limited only on the Pan-Islamic concept as used by the

MNLF in calling the Tausug people to participate in the Bangsamoro struggle.

This Pan-Islamic concept is unifying factor among the Tausug to participate

in the said struggle for the sake only of Islam regardless of tribe, nationality

and race.

This approach of the Tausug participation is Islamic in nature. This also

gives focus about the tactic and strategy used in the Bangsamoro Islamic

Revolution.

This study give the time focus of the Bangsamoro struggle from 1968

which was the beginning of the struggle up to 1996 which was the signing of

the final Peace Agreement between the Moro National Liberation Front

(MNLF) and the government of the Republic of the Philippines (GRP).

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This also gives focus to center about to say the reason and objective of

the Bangsamoro struggle toward self-determination. It has been dealing

about the Bangsamoro struggle against Philippine colonial infidelity.

F. Definition of the term

1. Pan - Islam is a concept used by the MNLF to call the Tausug people to

participate in the Bangsamoro struggle for the sake only of Islam regardless

of tribe, nationality and race.

2. Tausug People of Sulu

3. Gausbaugbug- Mass support in the Bangsamoro struggle.

4. Bangsamoro- Muslim who inhabited in Southern Philippines.

5. Islam- peace and total submission to the will of Allah with out objection.

6. MNLF (Moro National Liberation Front) - refers to the front made by the

Bangsamoro in depending their Islamic religion, nation and country.

Chapter II

Review of related literature

A-Emergence of Islam: the root cause origin of the Bangsamoro Pan-

Islam

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Reuben R. Canoy stated in His Book the Quest for Mindanao

Independent, That Karim Amakdum is said to be the first Arab Missionary to

visit Philippines. He came from Malaysia in 1380 and established the first

Islamic mosque in Buwansa and then in Simunul.1

The coming of Islam to the Bangsamoro Homeland was a great

challenge to the Bangsamoro people. They made as the guided and civilized

people morally and ethically due to the guidance of Islam that penetrated

their inner most heart and soul. When the Muslim Da-e had reached their

Homeland, they received them in a very acceptable manner in as much as

possible that the Muslim Da-e had gotten the great inspiration to propagate

the massage of Islam within the entire Bangsamoro homeland.

Reuben R. Canoy also Mentioned that the new religion brought tremendous

changes in the life of the people, for with it also came a new Alphabet (The

Arabic Script)the Moorish arts and sciences and a form of government - The

Sultanate.2

Islamic religion had gained tremendous changes to the

Bangsamoro people due to its teaching on Islamic monotheism including

the Islamic arts and scanned. Furthermore, the Muslim Da-e had used in

propagating Islamic ,the so-called four theories such as the missionary

1 Reuben R. Caloy, The Quest for Mindanao Independence (Cagayan de Oro city, Mindanao,Mindanao post publishing company, 1987) p. 25

2Ibid., p. 27

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theory ,trade theory, marriage theory and political theory. In order that

Islam will be very effective to be accepted in the mind of the Bangsamoro

people. In addition, under Missionary theory, the Muslim Da-e used their

potential ability to teach Islamic knowledge in the best manner to the

inhabitant of the Bangsamoro homeland. The concentration of the

teaching was based on the Quran and the sunnah of the prophet (SAW) as

well as Islamic literature.

Another one they realized that they should use the trade theory.

So here, the Muslim Da-e used the friendship strategy in business

dealing .They used to deal Moro people in a business matter honestly

until they convinced them to accept Islam sincerely due to business

dealing was very Islamically ethical. So the tendency is that the Moro had

embraced Islam through Islamic economic strategy. Then, Muslim Da-e

had added marriage theory. They themselves had sincerely married the

daughter of some Moro people. So the aftermath is that they are

connected as family member and they invited their family to embrace

Islamic religion. Then lastly, the Muslim Da- e used political theory which

was established in 1450 under sultanate form of government in Sulu

when the entire Bangsamoro people was Islamized socially, politically,

economically and spiritually. These four theories were the determining

factors that caused the Muslim Bangsamoro people had embraced Islam.

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Another one, Rueben R. Canoy had mentioned that in 1450

Sharif Abu Bakr a Muslim Leader from Sumatra followed Baguinda he

married the latters daughters and later became first sultan of Sulu.3

Due to the introduction of political theory under sultanate form

of government among the Bangsamoro people, is that the Moros were

made determined people and organized society that cause them to resist

from the early beginning until now they are under the light example of

Islamic doctrine and principle. Reuben R. Canoy also said that the most

determined in organized resistance to foreign domination came from the

Muslim of Mindanao, particularly those of Sulu, whom Dr. CeasarMajul

described as a fiercely proud and independent people to whom defense

of whom in a way of life had become a religious duty. In his book, Muslim

in the Philippines, Majul writes that it was Islam that gave them their

cohesion and sense of community and institutionalized their loyalty to

their sultan sanctioned their attempts to resist alien rule and gave a

religious character of their patriotism.4

Islamization among the Bangsamoro people is a unifying

factor that Pan- Islam originated to call the Bangsamoro mind to support

the PanIslamic burning idealism in the realm of propaganda movement.

When Islam had penetrated the mind and heart of the Moro, they

engaged themselves to participate along the line of Islam and pan-Islamic

3Ibid4Ibid, pp. 29-30

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cause among the Bangsamoro people who were entrusted themselves in

the way of Allah (swt). For a Muslim, Islam is always a burning idealism

that cause to serve to a Muslim the so called realistic Islamic spiritual

blessing the Muslim will be easily participating towards Muslim pan-

Islamic motive and activity. Finally Islam in the mind and heart of the

Bangsamoro is the root cause of the Bangsamoro pan-Islam.

B. Pan-Islam: The variable idea to unite bangsamoro people to

struggle against colonial aggression

Alrashid I. Cayongcat mentioned that the Jabidah killings led to

student demonstration outside Malacanang palace. One of those who

received his training outside the palace walls was a young Muslim. His

name was Nur Misuari .He claimed that he become rebel on the grass

patches outside the Malacanang gates following Jabidah scandal.5

The emergence and outburst of the Jabidah Massacre are the main

starting burning idealism of the Bangsamoro struggle against Philippine

colonialism. It is said that the Philippine de-Islamizationto the

Bangsamoro is optimistic to be conducted to the entire Bangsamoro is

homeland. So the immediate action of the Moro intellectually especially

Nur Misuari that there should be Islamic revolutionary struggle against

Filipino due to that Islam almost can be vanished. Num Misuari has used

5Alrashid I. Cayongcat, Bangsamoro People in Search for Peace, (Manila Philippines, TheFoundation of the Advancement of Islam in the Philippines, 1986) pp. 78-79

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Islamic nationalism as a pan-Islamic idea to unite all Bangsamoro people

to struggle against Philippine colonial infidelity.

According to Samuel K. Tan, the movement of Muslim history is

guided by the internal rhythm of the Muslim struggle somewhat influence

only by the nature of .Muslim institution and the challenges comforting

them .There are therefore four distinguishable lines of motion which have

run through over 400 centuries of struggle since introduction of Islam in

the 13th century. These are: 1) The struggle for political power 2).The

struggle for economic progress 3).The struggle for social destination and

4). The struggle for cultural identity 6

The four distinguishable lines of notion maintained by Samuel K.

Tan as the variable that the Moro had in search for long time ago. Moro

had believed if these four lines of motion could be achieved by them,

surely they could have the sweetness of real freedom. Thats why Moros

are always in thirst to struggle their right to be free as a distinct nation.

They fought for freedom in order to taste the sweetness of a free nation.

Samuel K Tan also said that the advent of Islam in the

Philippines in about A.D. 1280 was not accompanied by the immediate

established of Islamic political structures and institution. It would not until

after almost two centuries of gradual Islamization that what is now the

Muslim south witnessed the rise of a concrete political system called the

6 Samuel K. Tan. Internationalization of the Bangsamoro Struggle (Quezon City: University ofthe Philippine Press, 1993) p. 7

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sultanate of Sulu. In A.D. 1450 and in Maguindanao in A.D.1511. Thus the

sultanate period was marked by the struggle of the rajaship and datuship

for the maintenance of their independence until Islamization inevitably led

to the consolidation and centralization of political authority in the sultan

who was the symbolic embodiment of Islam. The sultanate, therefore,

which integrated the datuship and rajaships as the foundational level of

the political system, presented a blending of Islam and the indegenous

political culture. This is what can be regarded as the Muslim political

tradition that has figured in the subsequent struggle against colonialism,

impirealism and neocolonialism.7

The history of the political existence and emergence of

sultanate in the Bangsamoro Homeland is the reason that serves as a

burning idealism that why Bangsamoro should have to struggle then right.

In addition, the bitterness of colonialism, imperialism and neo-colonialism

which are done by the colonial aggressor is also a reason of the

Bangsamoro Islamic revolution. Samuel K. Tan also mentioned in his book,

to Muslim secessionist, the Jabidah affair clearly demonstrated the Filipino

leaderships regard for Muslim minority in the country. The revelation of

Jabin Arula the Muslim youths were recruited and trained for a subversive

and sabotage mission against their Muslim brothers and kinsmen in

Sabah, made the Muslim in the Philippines and the ummah realize that as

7Samuel K Tan, internationalization of the bangsamoro struggle(Quezon city: universityof the Philippines press, 1993) p.7

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Filipinos their rights to life, liberty and happiness were not guaranteed

and protected by the very government expected to ensure these rights.

Consequently to the Muslim perception, Filipinism as an ideology is

limited and relevant only to the aspiration of the Christian majority in the

country. This brought to a powerful focus the convergence of their Muslim

consciousness of their historical loses to colonialism and Filipinism

including the last and most sensitive their Islamic identity.8

According to Samuel K Tan in the late sixties, the Muslim

struggle was ideologically anchored an a semi-conservative view that the

Muslim were Filipinos and thus historically constituted a part of the

Philippine state somehow there long neglect by the government

compelled them to seek independence from the Philippines.9

The Philippines abandonment on the Bangsamoro in terms of

social justice is a reason of the Moro depression and desperation and this

made them to realize that they should find their way on fighting the

reality existing in their society. Samuel K Tan also mentioned that Misuari

ideology primarily established the fact than independent Moro Nation

long before Spanish colonialism. It was never part of the Filipino Christian

community 10

8Samuel K Tan , Internationalization of the bangsamoro struggle(Quezon city: university ofthe Philippines press, 1993) p. 219Ibid., p 4310 Ibid., p. 44

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The leaders of the Bangsamoro Islamic revolution especially

Nur Misuari had used pan Islamic concept as a was unifying factor to

unite the whole Bangsamoro people in the name of Islam regardless of

tribe nationality and race. The Moro Muslim elders give toned to

convinced all the Moro people that the Islamic revolution and struggle are

base on the principle of the Quran and sunnah. The pan-Islamic

revelations which was conducted by the Moro Islamic revolutionaries was

made as a vehicle of the Moro masses to participate themselves along the

way of jihad fi sabillah (Struggle in the way of Allah).

II- Theoretical framework

Theory of ethno symbolism

This study suits the use of Armstrong and smiths theory of ethno

symbolism as an approach claiming that they rely on pre existing texture

of myths, memories, values and symbols. According to them, the

emergence of todays ration cannot be understanding property without

taking their ethnic forbears into account. In other words, the rise of

nations needs to be contextualized within the larger phenomenon of

ethnicity, which shaped them. Smith contends that such an approach is

more helpful than its alternatives in at least three ways. First it helps to

explain which populations are likely to start a nationalist movement under

certain conditions and what the content of this movement would be.

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Second this approach enables us to understand the important roles of

memories, values, myths and symbols. Finally, the ethno symbolist

approach explains why and how nationalism is able to generate such a

wide spread papular support.11

Pursuant the theoretical explanation mentioned above. MNLF

chairman Nur MisuarI has a conformity with the ethno-symbolists

approach. He was the actor of Bangsamoro Islamic revolution towards self

determination and who led the Bangsamoro masses to achieve the final

ending victory and freedom by using a number of ethnic values

considering the Bangsamoro symbols like the Moro flag. MNLF Chairman

Nur Misuari had conceptualized this flag. The kalimatut tawhid

(monotheistic word) inside the crescent as lailahaillah (there is no god but

Allah) and (muhammadurrasulullah) and Muhammad is a messenger of

Allah symbolizes Islamic religion. The kris symbolizes the Bangsamoro

weapon which was used as defense against colonial aggression and

infidelity .The star symbolizes one ration state and red color symbolizes

.The blood of the Bangsamoromartyng were slained in the way of Allah

(Jihah fee Sabalillah). They dedicated themselves in depending agama

bangsa iban hulah (The Islamic religion the nation and the country).

This is true that values and symbols have played an important task on

rationalism as theory stated above. This sample has pointed out towards

11Fainur G. EstinoJairi, Misuaris Ideology a critical inquiry on the Islamicity of MNLF ethnic-orientedpagluwas-lungsad (struggle).Thesis most of arts in Islamic studies ,Quezon city,university of the Philippines Diliman, April 2007 p. 24

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finding how the Bangsamoroethnic values generate the strong support to

the MNLF Islamic revolution for self determination. This is proven on the

Bangsamoro strong support through pan-Islamic principle upon the

Bangsamoro Islamic revolution.

Instrumentalism theory

This theory is founded by Paul Brass. Brass theoretical

framework is built upon a few basic assumption .The first concerns of the

variability of ethnic identities. Brass holds that there is nothing inevitable

about the rise of ethnic identity and their transformation into rationalism.

Secondly ethnic conflicts do not arise from cultural differences but from

broader political and economic environment that also shapes the nature

of competition between elite groups. Thirdly, this compotation will also

influence the definition of the relevant ether groups and their persistence.

This is because the cultural forms, values and practices of ethnic groups

become political resources for elite in their struggle for power and

prestige. They are transformed into symbols that can facilitate the

creation of a political identity and the generation of great support. Thus,

their meanings and contents are dependent a political circumstances.12

In correlation to the MNLF, the Bangsamoro term is being used

by chairman Nur Misuari as identity of Bangsamoro people when he

12 Ibid, p. 26

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organized the Bangsamoro Islamic revolution. This identity is a

nationalism doctrine he used in organizing Bangsamoro struggle together

with Bangsamoro pan Islamic concept and principle. He made that the

Bangsamoro is distinct nation not just for Filipino.

Internal colonialism theory

Of the various attempts to refine and tighter the concept that

by Michael Hechter in his Internal colonialism theory is particularly

significant. The argument offered by Hechter refers to the emergence of

elites from peripheral community as ethnic leaders who employ ethnicity

as a resource, whereby they can mobilize support for ethnic nationalist

political movements. Ethnic censuses thus developed when it is

articulated in the form of an ethnic nationalist ideology .The concept of

internal colonialism is often criticized on the grounds that it seeks to

explain ethnic nationalist movements solely as responses to economic

deprivation. But the internal colonial state is the state which

institutionalized such economic disparities by erecting system at political

control over the deprived peripheral communities, and such political

control itself plays a crucial role in influencing the emergence of ethno

nationalist responses.13

13Ibid, p. 27

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This theory theme for conform on the emergence of the MNLF is

an ethno nationalist movement. MNLF Chairman Nur Misuari in his

ethnicity has based ideas under Bangsamoro pan-Islamic revolution. The

existence of the MNLF was to depend the Bangsamoro people against

Philippine colonialism and colonial infidelity. The Bangsamoro Mujahedeen

must have to liberate the Bangsamoro from the Philippine colonial

aggression and oppression.

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III- Conceptual Framework

Independent variable

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PAN ISLAMBangsamoro Islamic

Revolutionaries

Bangsamoro struggle

towards Independence


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The conceptual framework of this study is composed of independent

variable, dependent variable and intervening variable. The independent

variable is about the concept of Pan-Islam as a unifying factor to unite the

Tausug in participating the Bangsamoro Struggle. This concept of Pan Islam

is a burning idealism and force of attraction thats why all the Tausug were

participating the Bangsamoro struggle since 1968 under the organization of

the Moro National Liberation Front (MNLF). Islamic teaching on Islamic

struggle on Islamic revolution is a main and center of Pan Islamic burning

idealism to call the attention of mind and heart of the Bangsamoro people to

join within the sacred objective of the Bangsamoro Islamic struggle towards

independence

MNLF chairman Nur Misuari is a main character who is organizing the

Bangsamoro struggle and revolution. He used to revel the concept of Agama,

Bangsa, Hulah (The religion , the nation and the country) together with the

concept of Pan Islamic to the Bangsamoro people. This concept was very

strong to catch the sympathy and loyalty to dedicate and engage themselves

towards the Bangsamoro cause and struggle in the way of Allah (Jihad fee

sabulillah). The MNLF in 1908 revolutions objective only to reach the arriving

of independence. The Bangsamoro had realized that the only key to achieve

the Bangsamoro freedom is Islamic revolutionary. So the tendency is that the

Bangsamoro Islamic revolutionaries had dedicated their blood and soul either

victory on to the graveyard in order to get the lasting freedom in the realm

of the Bangsamoro Islamic independence state.

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Intervening variable

The intervening variable is about the Bangsamoro Islamic Revolution.

Due to the strong impact of the Pan Islamic introduction and revelation by

the MNLF, the Bansamoro People from Northern Mindanao to southern

Mindanao had rushed themselves in participating since 1968 to the

Bangsamoro struggle towards independence. They dedicated their blood,

soul and wealth in the way of Allah when they realized that the Islamic

ideologically and they gave value in the name of the sacred Islamic struggle

and revolution. The Bangsamoro Islamic revolutionaries have their own

principle under Islam and Pan Islamic teaching about the essence and the

direction of the Bangsamoro Islamic struggle on how to reach the original

objective of jihad fee sabilillah (struggle in the way of Allah) called the

final Bangsamoro Islamic independent state. This is the dream and the

motive of the Bangsamoro Islamic struggle and revolution.

The determination and patience of the Bangsamoro Islamic

revolutionaries are seen on their braveness in fighting until to the last drop

of their blood. The resistance of theme is seen until now they are still

marching to the goal of the said struggle. They are always anticipating that

there will be the fruit and the final aftermath on result due to the blessing

from Allah (swt) of the sacred Bangsamoro Islamic holy struggle. Truly,

there will be the fruit of the blood of the Moro Martyrs. The Bangsamoro

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Islamic revolutionaries today are still striving themselves in the way of Allah

in order to eradicate the internal colonial infidelity which actually occurred at

the center core of the Bangsamoro society. The only solution for

colonialization to decolonize is through just and Islamic revolution as the

only process to counteract the external colonialism and internal imperialism

in the Bangsamoro society. But the Bangsamoro people today needs

discipline and realistic Mujahideen and Bangsamoro freedom fighter to

march along the round of Jihad fee Sabilillah (struggle in the way of Allah).

Dependent variable

The dependent variable is about the Tausug participation towards

Bangsamoro struggle. When the concept of the Bangsamoro Pan Islamic

entered to the mind of the Tausug Islamic revolutionaries, the result was the

Bangsomoro struggle towards independence. But the Bangsamoro struggle is

subject to be realized by the Moro people in order the cure the illness of the

revolution. The Bangsamoro struggle is under to be realized its approach and

strategy. The revolutionaries must have to regain their sentiment, loyalty,

sympathy and mostly the unity of heart and mind towards Bangsamoro

Islamic struggle. The cause of the Bangsamoro struggle towards

independence is due to the existence of the Philippine colonial infidelity and

aggression. In response to their matter, the Bangsamoro had realized that

the only way must to struggle in order to decolonize the colonial

transplantation of the Philippine colonialism and imperialism.

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The Bangsamoro people understand through Pan Islamic introduction

and revelation that they should have to struggle. This is the only way to final

salvation and lasting peace if they could achieve that final Bangsamoro

Islamic independent state.

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CHAPTER III

METHODOLOGY

This study employs descriptive method and historical narrative of

research in giving exposition and describing the main subject of the study.

This study is composed of ethnographic research like observation and

interview. The explanation is on the generation of related and relevant

information as possible. The main sources of information on Bangsamoro

Pan-Islam and Tausug participation in the Bangsamoro struggle are the

published references such as books, newspaper and magazines. Document

and content analysis of the records and documents of the Bangsamoro

struggle were used as tool as in writing this study.

Since this study used narrative, historical and descriptive method to

give its findings gleaned from both primary and secondary data, the

interview was used to gather data on this study. The interviews were

conducted of few Tausug ullama and educated Tausug who witnessed the

event of the Tausug participation in the Bangsamoro struggle. Interviews are

conducted to some Tausug elders who knew the historical background of the

Tausug participation in the Moro struggle.

Thesis Proposal is - 199 Final

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