Republic of the Philippines University of the Philippines Institute of Islamic Studies, Diliman Romulo 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 Flores Instructress Submitted by: Alphata Jairi Untih Student SY 2012 -2013

Table of Content

Page Chapter I Introduction Statement of the problem Objective Hypothesis Significant of study Scope and delimitation Definition of terms 7-8 8 6 6 6-7 2 2-5 5

Chapter I

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

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

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?

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 selfdetermination.

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

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

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).

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 PanIslam

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
2

Ibid., 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

3 4

Ibid Ibid, 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 panIslamic 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
5

Alrashid I. Cayongcat, Bangsamoro People in Search for Peace, (Manila Philippines, The Foundation 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 of the 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
7

Samuel K Tan, internationalization of the bangsamoro struggle(Quezon city: university of 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

Samuel K Tan , Internationalization of the bangsamoro struggle(Quezon city: university of the Philippines press, 1993) p. 21 9 Ibid., p 43 10 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
11

Fainur G. EstinoJairi, Misuaris Ideology a critical inquiry on the Islamicity of MNLF ethnicorientedpagluwas-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

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

13

Ibid, 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

PAN ISLAM

Bangsamoro Islamic Revolutionaries

Bangsamoro struggle towards Independence

Independent variable

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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.

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