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   INTERCULTURAL AND INTERFAITH DIALOGUE: THE PHILIPPINE EXPERIENCE
   Cultural and Religious Diversity in the Philippines PDF Version
  The Philippines is a multi-cultural, multi-ethnic and multi-religious nation-state. Ethnographically, it is composed of 90 known ethnic groups which are further subdivided into over 150 ethno-linguistic communities across the archipelago.

In terms of religion, the latest census reveals that 92.6% of the 80 million strong population in the country are Christians. As shown in the table below, 81% of Christian Filipinos are Catholics, 7.3% are Protestants, while 4.3% are members of home-grown Christian denominations, namely the Iglesia Ni Cristo and the Aglipayan Church.

 
 
  Christian 92.6%
  Roman Catholic 81.0%
  Protestant 7.3%
  Iglesia Ni Cristo 2.3%
  Aglipayan 2.0%
  Muslim 5.0%
  Others 2.3%
     
 
  Muslims, comprising 5.1% of the total Philippine population or approximately 5 million, are the second biggest religious group in the country. They are spread across 13 ethno-linguistic groups based mostly in Mindanao or Southern Philippines, one of the three major island groups that make up the country. In recent years, the number of Muslims outside Mindanao has significantly increased. In addition, there is a growing number of Muslim converts, called ‘Balik-Islam’, from various other ethno-linguistic groups across the archipelago.

A small percentage of the Philippine population includes those practicing indigenous or tribal religions such as Buddhism, Hinduism, and Taoism, among others.

 
   Intercultural and Interfaith Dialogue: The Policy Framework
  State policy paves the way for the coming together of people of different cultures and faiths to build, through dialogue and action, a shared environment of peace and security based on mutual understanding, trust and respect.

Government efforts on interfaith dialogue are founded on the overriding policy of promoting and protecting human rights and religious freedom. The Philippine Constitution declares that the state values the dignity of every human person and guarantees full respect for human rights; recognizes, respects, and protects the rights of indigenous cultural communities, and allows free exercise and enjoyment of religious profession and worship. Emanating from this basic policy framework are landmark legislations that recognize and seek to protect the identity and way of life of the Muslims and indigenous peoples, such as:

 
 
  • The Indigenous Peoples Rights Act of 1997, providing for the recognition and protection of the rights of indigenous peoples

  • The Organic Act for the Autonomous Region of Muslim Mindanao, providing for a meaningful autonomy for Muslim communities in Mindanao.

  • Republic Act 9177, passed in 2002, declaring a national holiday for the observance of the Muslims’ Eid ul Ftr
  
  Anchored on the principles of respect for human rights and religious freedoms as enshrined in the Constitution, executive policy instruments are also in place, providing for the promotion of intercultural and interfaith dialogue and cooperation as a primary strategy to achieve peace and national harmony. In particular:  
 
  • The government’s comprehensive peace policy, being implemented in close collaboration with the religious sector, provides for the implementation of a comprehensive peace process that is defined by all sectors and society, and reflecting the sentiments, values and principles important to all Filipinos. The interfaith character of the peace process is reflected in such activities as peace education and advocacy, peace constituency-building, and monitoring of cessation of hostilities, among others.

  • The Medium-Term Philippine Development Plan 2004-2010, which is the administration’s blueprint for national development, mandates the conduct of community-based interfaith and intercultural education and advocacy campaign particularly in conflict-afflicted areas, as well as the pursuit of affirmative action agenda for Muslims in order to eliminate cultural biases throughout the country.

  • Executive Order No. 626, signed by the President in June 2007, aims to improve the government’s mechanism for interfaith initiatives and strengthen its linkage with faith- and interfaith-based organizations. It specifically provides for the creation of the National Committee on Interfaith Cooperation (NCIC) who will, among others, facilitate the development, implementation and monitoring of the Philippine Plan of Action on Interfaith Cooperation.

  • In March 2008, the President issued Executive Order No. 714, strengthening the NCIC into a Council for Interfaith Initiatives, the highest policy-making body on interfaith initiatives.
  
   State Action: Milestones
  National level  
  It is said that the first official step taken by the Philippine government towards Muslim-Christian dialogue dates back to the 1960s, when the Philippine Constabulary organized the Ecumenical Union of Moral Leaders to promote better understanding among leaders of various groups, especially between Muslims and Christians. Though short-lived, it paved the way for a peaceful alternative to the intercultural crisis at the institutional level.

Government began to fully involved in interfaith dialogue in 1996 when it provided assistance to the formation of the Bishops-Ulama Forum – now, Bishops-Ulama Conference (BUC). This body is presently composed of 22 Catholic Bishops, 18 Protestant Bishops and pastors, and 24 Ulama. Government has been a partner of the BUC in the conduct of various interfaith activities. Among the most significant collaborative undertakings of government and BUC are as follows:

 
 
  • Holding regular Bishops-Ulama assemblies since 1997

  • Annual celebration of the Mindanao Week of Peace pursuant to the President’s Proclamation in 2000

  • Convening of two Interfaith Solidarity Conferences in Mindanao in September 2001, in anticipation of possible repercussions of 9/11 tragedy. Attended by 400 participants, mostly Christian and Muslim religious leaders, the conferences generated support to the peace process, unanimous condemnation of terrorism as un-Islamic, and a consensus to promote Christian and Muslim solidarity hinged on a deeper understanding of religion and culture.

  • Conduct of the First Asian Bishops-Ulama Conference on 18-21 August 2003 in Manila, attended by delegates from 19 countries.

  • BUC and government, particularly the security sector forged a Covenant for Peace on September 12, 2007, the National Day of Prayer for Peace and Reconciliation, declaring their consensus to promote the building of bridges of peace at every level; to strive to realize the objectivity by closely consulting cooperating and coordinating with one another, and to meet quarterly every year to dialogue on issues of life, justice and peace and other common concerns.
  
  At the same time, government established and maintains close linkage with other faith and interfaith-based organizations such as the following, among others:  
 
  • Catholic Bishops Conference of the Philippines Episcopal Commission on Interreligious Dialogue which is tasked to promote dialogue between Christians and followers of other religions

  • Silsilah Dialogue Movement, one of the Philippines ‘most important peace movements established in 1984 to promote greater understanding and better relations between Muslims, Christians and other religions and peoples

  • Peacemakers Circle Foundation, an interfaith organization engaged in interfaith dialogue and peacebuilding in Metro Manila since 2000

  • Interfaith Center for a Culture of Nonviolence which advocates for third-party non-violent intervention as a peace intervention in Mindanao
  
  In September 2005, government and religious leaders held the National Summit of Religious Leaders toward a Culture of Peace in Cebu City, wherein the participating 200 delegates from various religious groups in the country shared perspectives and experiences in peace-building and interfaith dialogue and identified action points toward greater intercultural and interfaith solidarity especially at the grassroots.

Consolidating the resolutions and commitments generated from various national and international interfaith conferences, government and civil society partners crafted in 2006 the first Philippine Plan on Interfaith Cooperation 2006-2010. The Plan identifies key strategies to promote interfaith dialogue, particularly:

 
 
  • Creation of an interfaith mechanism to institutionalize the partnership among religious institutions, government and civil society

  • Creation of interfaith desks and prayer centers in government agencies

  • Training on building interfaith relationships

  • Conduct of annual national summits on interfaith dialogue

  • Continuing participation in international interfaith forums
  
  Peace education, one of the specific action points laid down in the abovementioned Plan, is considered to be an effective vehicle in imparting values and skills that enhance interfaith solidarity. In the early 1990s, government, in partnerships with academic institutions and non-government organizations, began to embark on a program to promote peace education in the country. This involves the development and implementation of teaching exemplars for elementary and secondary schools as well training of teachers, school administrators, and district supervisors. For Mindanao, a community-based peace education manual was developed around the concept of ‘tri-people’ which refers to the Christians, Muslims and lumads or indigenous peoples inhabiting said area. The manual which was applied throughout Mindanao contains modules on understanding the historical roots of the present conflict in the area, approaches to conflict transformation, and visioning and action planning toward building a culture of peace. To date, government is undertaking the initial steps toward the integration of peace education in the school system. Moreover, government maintains close linkage with the Peace Education Network, a network of peace educators nationwide.

  
  Affirmative actions specifically for Muslim enhance the space for intercultural and interfaith dialogue and cooperation especially at the national level. Among the significant measures are:  
 
  • Creation and expansion of the Mindanao State University in 1961 with the special mandate of integrating the Muslims and other cultural communities in Mindanao into the mainstream of the nation’s socio-cultural and political life by providing them with opportunities for quality and relevant public education

  • Establishment of the Office of Muslim Affairs (OMA) In 1987, with the task of ensuring the participation of Filipino Muslims in nation-building; preserving their culture, traditions and institutions; and formulating and implementing state polices and programs to address issues facing the Muslim communities in the country

  • Provision of livelihood assistance and scholarships to former Muslims rebels and their families

  • Providing for the teaching of Islamic values and Arabic language in addition to the regular subjects in public elementary schools in Metro Manila which have Muslim students

  • Current measures laid down in the Philippine Development Plan 2004-2010 include: appointment of Muslims to senior government positions, creation of salaam police units in urban centers, ensuring non-discriminatory policies and procedures in any police or military action against terrorism, improved Hajj supervision, pro Muslim holidays and religious festivals through official declarations and conduct awareness program on these important events, streaming and strengthening of OMA
  
     
  International Level  
  In light of the impact of technological advancement and globalization which have dramatically enhanced interaction among different civilizations, cultures and religions and magnified need for global peace and security, the Philippines advanced its advocacy for intercultural and interfaith dialogue in the international community. Breakthroughs achieved by the Philippines include the following:  
 
  • As mentioned above, the Philippine government and the BUC convened the first Asian Bishops-Ulama Conference in 2003.

  • In 2004, the Philippines tabled an unprecedented UN General Assembly resolution for the adoption of interfaith dialogue and cooperation among UN member-states. The resolution, which was unanimously adopted by the Assembly, inspired the convening of the UN Conference on Interfaith Cooperation for Peace in June 2005.

  • In September 2005, the Philippines chaired the first Informal Meeting of World Leaders on Interfaith Dialogue and Cooperation for Peace attended by 15 world leaders. It also chaired the UN Security Council meeting in September 2005 during which the Assembly adopted Resolution 1624, calling all member-states to continue international efforts to enhance dialogue and broaden understanding among civilizations.

  • In March 2006, the Philippines launched the Tripartite Forum on Interfaith Cooperation for Peace. The historic forum brings together governments, the UN system and religious NGOs to explore practical measures, utilizing interfaith dialogue and cooperation, to advance understanding between diverse peoples, their cultures and religions, in order to foster mutual respect, tolerance and friendship.

  • In 2007, during the High-Level Dialogue on Interreligious and Intercultural Understanding and Cooperation for Peace held in New York City, the Philippine delegation proposed, among others, the institutionalization of interfaith initiatives among UN member-states, establishment of Interfaith Centers in schools of higher learning, and for the UN to strengthen the newly established focal unit on interreligious, intercultural and intercivilizational matters.

  • At the regional level, the Philippines is one of the convenors of an ongoing series of Asia-Pacific interfaith dialogues that began in Indonesia in 2004. Subsequent dialogues were held in the Philippines (2006) and New Zealand (2007). The 2008 Dialogue is currently being conducted in Cambodia.

  • The Philippines also co-sponsors all Asia-Europe Meeting (ASEM) Interfaith Dialogue Conferences

  • Presently, the Philippines is preparing to host the Special Non-Aligned Movement Meeting on Interfaith Dialogue and Cooperation for Peace and Development which is scheduled in December 2009.

  
CONCLUSION
  Intercultural and interfaith dialogue, pursued in a variety of ways, helps dismantle the culture of violence on which terrorism breeds by bringing about significant positive outcomes particularly:  
 
  • Improved relations and openness among religious leaders engaged in interreligious dialogue, as well as among ordinary people of varied cultures and faiths who have participated in interfaith workshop, seminars and conferences

  • Better understanding of conflicts and enhanced skills in conflict resolution among key stakeholders especially in Mindanao, where the Muslim secessionist movement is most active

  • Relative peace in conflict-affected communities as a result of the coordinated efforts of local peace mechanisms and civil society initiatives which actively involve local religious leaders and workers as ceasefire monitors and peace advocates

  • Healing and reconciliation facilitated among conflict-affected individuals

  • Enhanced cultural and conflict sensitivity in plan and program formulation and implementation

  • Peace constituency expanded and strengthened with the support and participation of more religious moderates and improved institutional linkages between and among local and international peace and interfaith organizations, as well as between government and interfaith NGOs