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Stereotypes that Divide, Transformations that can Uniteby Mary Kathleen S. Bueza & Si! i Rhaihan K. Malik

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& Si! i Rhaihan K. Malik

34 Meaning Making in Mindanao33434343 MeMeMeMeMeMeMeanananananaa inninininii g g g MMaMaMaMaaM kikikikiiingngngngnnn iiinnnnn MiMiMiMiMiMindndndndndn ananananaaa aoaoaoao

How do Tausugs, Bisayas, and Badjaos view each other? In the South of the Philippines, in between Tawi-tawi and Basilan, the province of Sulu is land to these three groups. In our aim to contribute to peacebuilding in Mindanao, we looked at the a! itudes of these three groups to each other. Our study found that Tausugs, Bisayas, and Badjaos generally have positive a! itudes toward each other, with Bisayas seen most positively. However, negative stereotypes persist about Tausugs and Badjaos. How can these stereotypes be transformed towards building peace in Sulu?A Background on Sulu" e Sulu archipelago boasts beautiful islands that form a continuous chain in the southern Philippines. It is located halfway between the Zamboanga Peninsula and the island province of Tawi-Tawi. Its major islands are Jolo, Siasi, and Tawi-Tawi (Teo, 1989). According to the 2007 Census of the Population, the province of Sulu has a total population of 849,670, with 140,307 people living in Jolo, the provincial capital. " e name Sulu came from the Malayan word Suluk, meaning current, as it is surrounded by the Sulu Sea in the northeast and the Celebes Sea in the southeast. " e natives call it Lupa Sug, meaning Land of the Current. Its capital, Jolo, is called by the locals as Tiyanggi Sug or simply Tiyanggi, meaning market.

Islam is entrenched in the history of Sulu and its natives, the Tausugs. It was Sayeed Abubakar, an Arabian missionary from Johore, Malaysia, who became the Sultan of Sulu in the 13th century and proclaimed Islam as the o# cial political and social institution of the sultanate. Other than Tausugs, other groups living in Sulu are the Bisayas (Lara & Champaign, 2009), and Badjaos (Teo, 1989).

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Research ProcessA scale to measure people’s a! itude to Tausugs, Bisayas, and Badjaos was developed using the method of Shah (1999). " is method in constructing an a! itude scale uses trait adjectives gathered from the target population. " ese trait adjectives are common words people use to describe the three groups. Each adjective has a corresponding numerical value to evaluate if the a! itude to each group is positive or negative. A scale containing 20 trait adjectives (10 positive and 10 negative) was developed. Below is the $ nal list of adjectives that were included in the $ nal Shah Scale:

Amoy isda Binabale-wala Maalaga Maasikaso sa pamilyaMabuti Madaling mahalin Magalang Magaling sa negosyoMamamatay-tao MapagkakatiwalaanMapang-abuso Mapangutya sa kapwa Masungit MatalinoMatiyaga MatulunginPabaya sa anak Padalos-dalosPalaasa Walang pinag-aralan

With the assistance provided by the NDJC Peace Center, 90 participants (45 males and 45 females), 16 to 48 years old, took part in the study. 30 Tausugs, 30 Bisayas, and 30 Badjaos were asked to answer three a! itude scales. " ey were asked to check the adjectives that best describe Tausugs, Bisayas, and Badjaos. Statistical analyses, namely, the analysis of variance (ANOVA) and discriminant analysis (DA), were then conducted.

Tausugs, Bisayas, and Badjaos: ! e People of SuluAround 85 % of the total population in Sulu classify themselves as Tausugs. Samal-Badjaos, on the other hand, make up 12%. Lastly, Bisayas who are migrant from di% erent ethnic origins from the north of Sulu, make up about 3% of the total Sulu population (Province of Sulu, 2012).

Tausug literally means “people of the current” (Abdulla, 1989; Bruno, 1973). " ey are believers of Islam and their faith is central to their identity and way of life. Although there are people who a! est that Tausugs are hospitable, friendly, and peaceful unless provoked, there are also those who view them negatively and identify them as bloodthirsty, suspicious, vindictive, hot- headed, treacherous, anti-government, thief, bandit, or savage (Bruno, 1973). In Philippine history, they were called moros (non-Christians) during the Spanish rule in the Philippines and were identi$ ed as juramentados (Muslim warriors who targeted and a! acked Christian police and soldiers) during the American period. In contemporary times, Tausugs are described as pirates or warlike people (Bruno, 1973).

" e current knowledge about Bisayas as a group is unclear and do not provide a wholistic view of their identity. For instance, Tausugs were said to have treated Bisayas as slaves during the height of the Sulu sultanate because they were not its original inhabitants (Glionna, 2009; Larousse, 2001; Warren, 1999). Others claimed that Bisayas were not slaves but outsiders who entered the Sulu sultanate as migrants who engaged in business (Lara & Champaign, 2009).

“…85 % of the total population in Sulu classify themselves as Tausugs.”

36 Meaning Making in Mindanao

" e third group of people in Sulu consists of the Badjaos. Badjaos are described as quiet people who want to be le& on their own, who live simply in their huts by the sea and engage in $ shing for food (Glionna, 2009). Badjaos are sometimes referred to as Samal-Badjaos or Samal Luwaan, meaning “outcast.” Badjaos are the smallest ethnic group in Sulu. " ey are harmless, peaceful, seemingly contented and happy people who do not demand for privileges from the government and consider the sea as most important for their survival. Badjaos remain to be poor due to their lack of aspirations and indi% erence to education and technology (Teo ,1989).

In our aim to contribute to peacebuilding in Sulu and to gain a be! er understanding of the intergroup relations among its people, we conducted a study that investigated the a! itudes of Tausugs, Bisayas, and Badjaos towards themselves and each other.

Intergroup A" itudes and StereotypesTausugs, Bisayas, and Badjaos generally have positive a! itudes toward each other. In our study, all the respondents had a positive overall rating of each group. " is means that as a whole, Tausugs, Bisayas, and Badjaos view each other in a positive light.

In terms of their overall rating, Bisayas received the highest score. Tausugs came second. And Badjaos third. " is implies that the people of Jolo view Bisayas most positively, followed by Tausugs, and Badjaos least positively. Still, all groups were viewed positively.

Six adjectives were commonly used to describe Tausugs, Bisayas, and Badjaos. Five of the six adjectives were positive. " ese are: mabuti (kind), magaling sa negosyo (business-savvy), mapagkakatiwalaan (trustworthy), matalino (intelligent), and matulungin (helpful).

However, one of the six adjectives used to describe all three groups was negative. " is trait was mapangutya sa kapwa (cynical of others) Another negative adjective, padalos-dalos (rash), was used to describe Badjaos and Tausugs but was never used to describe Bisayas.

Among the three groups, it is the Bisayas as a group who are always viewed positively. " is is based on the results that the adjectives used by the respondents to describe Bisayas are all positive. " is means that Tausugs and Badjaos always have positive views of Bisayas.

While our $ ndings re' ect that overall a! itudes toward the three groups are positive and several positive adjectives are shared by Tausugs, Bisayas, and Badjaos, our results also indicate that there are negative stereotypes. In particular, a number of respondents ascribed negative traits to Tausugs and Badjaos.

Negative adjectives associated with Tausugs are mamamatay-tao (assasin/killer), mapang-abuso (abusive), and masungit (short-tempered). However, despite these negative stereotypes, the general a! itude towards Tausugs is positive.

Negative adjectives were also associated with the Badjaos. " e traits amoy isda (smell

“Among the three groups, it is the Bisayas as a group who are always viewed positively.”

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like $ sh), binabale-wala (taken for granted), pabaya sa anak (neglec( ul of child/ren), and walang pinag-aralan (uneducated) were the most common adjectives ascribed to Badjaos. However, despite these negative stereotypes, the general a! itude towards Badjaos is positive.

Bisayas was the only group that was not associated with any negative trait in our study. Using the items checked by the participants in the scale to describe Bisayas, the trait adjectives that were commonly used are maalaga (caring), maasikaso (a! entive to others’ needs), madaling mahalin, and matiyaga (persevering). " e respondents in our study also had the highest positive overall a! itude scores towards Bisayas as a group.

Highlighting Positive A" itudesWe conducted this study with the aim of contributing to peacebuilding in Sulu by understanding the intergroup a! itudes among its people, the Tausugs, Bisayas, and Badjaos. " e results of this study may be used to achieve these goals by coming up with community interventions to facilitate understanding among the three groups. Providing baseline knowledge on how Tausugs, Bisayas, and Badjaos perceive each other in their own communities may aid in facilitating intergroup dialogue and building positive intergroup relations.

One way of utilizing the results of this study is to highlight the commonalities rather than the di% erences among the three groups. " e $ nding that Tausugs, Bisayas, and Badjaos view each other positively and describe each other in positive ways can be used to facilitate intergroup dialogue. Highlighting the positive feelings the groups have of each other can be the framework of programs aimed at promoting multicultural and multiethnic cooperation.

Interestingly, since the $ ndings of our research show that all three groups perceive Bisayas positively, a possible suggestion is

for Bisayas to play an active role in bringing the Tausug and Badjao groups together to build and maintain peace in their communities. With the help of government and nongovernment organizations as well as humanitarian groups, Bisayas can capitalize on their positive image among the di% erent groups of people in Sulu by initiating peacebuilding e% orts and encouraging their Tausug and Badjao counterparts to participate in their endeavor to achieve peace and sustain it in their own communities.

Transforming Negative Stereotypes Another way of learning from this study is making the people of Sulu aware of the stereotypes they have of each other. Awareness can lead to an understanding of why these stereotypes exist. Awareness can also lead to $ nding ways on how to not let these stereotypes divide groups. For example, with the awareness that it is part of Badjao culture to live by the sea shore or on their boats to catch $ sh for a living, Tausugs and Bisayas can be! er understand why Badjaos are amoy isda (smell like $ sh) and not take that trait against them. Likewise, by being oriented to the fact that Tausugs are overprotective of their identity as the original se! lers of Sulu, Bisayas and Badjaos may have a deeper understanding of why Tausugs are stereotyped as mapang-abuso (abusive).

“…coming up with community interventions to facilitate understanding among the three groups.”

38 Meaning Making in Mindanao

Facilitating awareness of negative stereotypes may also lead to an understanding on how to transform these stereotypes. With people conscious of how they view themselves and each other, they may realize that they can change their negative a! itudes towards each other. " ey can become more watchful of their beliefs and a! itudes that lead to misunderstanding and con' ict. Multicultural sensitivity programs can be developed so that Tausugs, Bisayas, and Badjaos will not only develop sensitivity towards each others’ culture, beliefs, and practices, but will also build awareness of their own identities as the people of Sulu.

Building Positive Intergroup Relations" e results of this study can be used as a guide or reference point for assessing the a! itudes of Tausugs, Bisayas, and Badjaos in di% erent communities. It can be the basis for developing programs on multicultural and multiethnic sensitivity for the diverse people of Sulu. It can be the framework for facilitating intergroup dialogue and building positive intergroup relations by transforming negative stereotypes and building on the diverse groups’ positive views of one another.

Furthermore, this study shows that personal transformation is required if groups are to change the negative a! itudes they have of each other. Acknowledging and accepting their own thoughts and feelings about each other, their subjectivities that create con' ict, is a step towards achieving peace in their communities.

Tausugs, Bisayas, and Badjaos’ perceptions of each other, a more peaceful intergroup dialogue can be facilitated. Knowingthe speci$ c experiences, histories, and subjectivities of the diverse peoples of Sulu can lead to a deepened understanding of each other. Such understanding can develop into sensitivity towards each other. Suchsensitivity can develop into a# nity, care, and

i f thcompassion for one anoooothththt ereerer. ..

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“…sensitivity can develop into a! nity, care, and compassion for one another.”

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References

Abdulla, N. A. (1989). Food & culture of the Tausug. Manila: Centro Escolar University Research and Development Center.

Bruno, J. A. (1973). " e social world of the Tausug: A study on Philippine culture and education. F. L. Jocano and P. Mendez, (Eds.). Manila: Centro EscolarUniversity Research and Development Center.

Glionna, J. (2009). Being Badjao: Sea gypsies that # ght the Philippine current. Business Mirror: Manila. Retrieved on October 10, 2010, from h$ p://www.businessmirror. com.ph/ home/perspective/14523-being-badjao-sea-gypsies-# ght-the-philippine-current.html

Lara, F. J., & Champain, P. (2009). Inclusive peace in Muslim Mindanao: Revisiting the dynamics of con% ict and exclusion. Retrieved on December 3, 2010,from h$ p://xrumer.caucasusbusiness.net/sites/default/# les/publications/Inclusive_Peace_in_Muslim_Mindanao_Revisiting_the_dynamics_of_con% ict_and_exclusion.pdf

Larousse, W. (2001). A local Church living for dialogue: Muslim-Christian relations in Mindanao. Italy: Gregorian University Press.o

Province of Sulu. (2012). Brief pro# le of the province of sulu. Retrieved on September 13, 2012, from h$ p://www.sulu.gov.ph/Pro# le.asp.u

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