An opinion piece examining the internal conflicts threatening the Bangsamoro peace process, including performative unity, vilification of dissent, weaponization of religion, and the patronage trap that undermines governance in the BARMM.
The transition from the Autonomous Region in Muslim Mindanao (ARMM) to the Bangsamoro Autonomous Region in Muslim Mindanao (BARMM) was widely celebrated as a historic milestone, offering a hard-won opportunity to address historical injustices and fulfill the aspirations of the Bangsamoro people for self-determination.
However, as the region navigates its formative years, it faces a profound paradox: the very leaders who once stood as a unified front for liberation are now fractured by internal competition. This erosion of cohesion is not merely a political hurdle-it is an existential threat to the Bangsamoro dream, which is caught in the crossfire of factional loyalties, patronage politics, and a crisis of authenticity that obscures the true state of governance in the region.
As a Tausug from Sulu and a committed peacebuilder, I have dedicated my life to promoting a culture of peace and meaningful dialogue. Yet the deeper I engage with realities on the ground, the more I am confronted by a profound and unsettling challenge: discerning truth and sincere intentions behind the struggles faced by the Muslim majority today.
One difficulty arises from witnessing how certain Muslim individuals are vilified and labeled derogatorily simply because their calls or advocacies do not align with prevailing cultural and traditional norms. These voices deserve to be heard, not silenced by the weight of conformity.
On the other hand, it is equally challenging to understand the true meaning of morality when governing a people or leading revolutionary efforts-particularly when all parties invoke the name of Almighty Allah to lend authenticity and sincerity to their actions. The major issues confronting this generation primarily involve understanding their roles in navigating the true meaning of struggle, especially within the political context of the current Muslim community.
It is often said that Muslim political leaders are united with those leading armed struggles. Conversely, today's leaders are divided for various reasons. The pertinent question we must all consider is: Who deserves to be followed, and who warrants the support of the masses-without personal attacks or character defamation? The architecture of division, or the "Unity Illusion," remains one of the greatest challenges to the Bangsamoro project.
Throughout both the ARMM and BARMM periods, the appearance of unity among political and former revolutionary leaders often masks underlying divisions. This performative unity prevents the necessary, difficult conversations required to build robust institutions. When unity is prioritized over accountability, the collective pursuit of a just society is sidelined, leaving the region vulnerable to stagnation. Compounding this is the "Vilification Problem.
" In an environment where intellectual diversity should be a sign of growth, those who dare to offer critical perspectives-even those coming from a place of genuine concern-are frequently marginalized. By labeling dissenters as "anti-establishment" or "disloyal," the political class suppresses the very diversity of thought needed to evolve. A living, breathing community requires the friction of ideas to progress; when that friction is silenced, the community risks becoming an ideological echo chamber.
Perhaps the most damaging development is the weaponization of faith. When competing factions invoke the name of Allah to validate their specific political agendas, the community is left in a state of moral disorientation. This raises a "Morality Question": if everyone claims divine sanction, how can citizens distinguish between a leader who serves the people and one who serves private ambition?
This misappropriation of the sacred obscures essential qualities of leadership-humility, competence, and service-and replaces them with the trappings of authority. This environment fosters the so-called "Patronage Trap," a concept closely associated with Daron Acemoglu and James A. Robinson in their influential book "Why Nations Fail: The Origins of Power, Prosperity, and Poverty" (2012). They explain how political patronage can lead to persistent underdevelopment.
In the transition from ARMM to BARMM, the promise of technocratic governance is often undermined by traditional patronage systems. When political appointments and project allocations are determined by loyalty rather than merit, the voices of the most marginalized-the very people the Bangsamoro struggle sought to liberate-are effectively silenced. Patronage turns the dream of self-governance into a revolving door for the elite, rewarding sycophancy while the structural needs of the grassroots continue to go unmet.
Breaking this cycle requires the Bangsamoro to adopt a moral compass beyond factional loyalties, prioritizing accountability, inclusivity, and genuine service to the people. Only by confronting these internal contradictions head-on can the region fulfill the promise of the Bangsamoro Basic Law and achieve lasting peace and prosperity
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