Alexander V. Ambal
Implications of Traditional and Islamic Values in Program
Implementation and Design: The Case of the AFP’s Salaam Program in
Maguindanao
The
study pursued the research problem: How effective (and why) is the
present SALAAM Approach used by the government/AFP-DND in delivering
basic services and assistance to the Muslim population in
Maguindanao? Specific objectives pursued are:
1. To determine whether the present approach is effective in
achieving its goals, most essential of which are:
·
Preserving
the cultural practices, traditions, and Islamic values and precepts;
·
Securing
the lives and properties of the Muslim population; and,
·
Promoting
participation of the stakeholders of the area.
2. To assess if the present training, other inputs and preparations
for the Approach are sufficient for an effective program
implementation.
3. To determine whether the Approach was able to incorporate
cultural practices, traditions, and Islamic values and precepts into
its processes.
4. To identify factors that hinder or facilitate the implementation
of the Approach.
Study findings show certain trends and characteristics. Foremost of
these findings are the following:
Firstly, the SALAAM Approach has achieved an acceptable level of
effectiveness in achieving its goals during the initial period.
SALAAM operations n the province of Maguindanao have introduced a
novel approach to the resolution of the armed conflict that
characterized the Mindanao problem in the recent period. This
approach, was designed mainly to incorporate local practices,
traditions, Islamic values and precepts into its major processes.
The implementation of the SALAAM Program produced results that
improved the conditions, secured the lives and properties, of
residents in the remote barangays in the province of Maguindanao.
Secondly, the assessments of the present training, other inputs and
preparations to the SALAAM Approach have not been sufficient for an
effective program implementation. Sustainability of the initial
gains has not been ensured as the communities have not been
adequately prepared to acquire needed skills and experiences in
planning and implementing community-wide projects. There is need
for capability-building interventions. There is further need for
refocusing the activities and objectives of the SALAAM operations to
the original conception of the program. As conceived, the SALAAM
Program has good potential on enhancing the self-governance
capability of the communities.
Thirdly, the SALAAM Approach was able to incorporate cultural
practices, traditions, and Islamic values and precepts into its
basic design. However, during the implementation phase several
changes and interventions resulted in the abbreviation of the
process and refocusing/preference on infra-structure projects,
repairs of mosques and similar structures in the community,
cooperatives promotion, and similar secular activities that can be
characterized by (and identified with) the classic Civil-Military
Operations (CMO) approach of the Philippine military. Cultural
practices and traditions that the SALAAM operators observed and
followed included the respect for the traditional local leader, the
datu, and the observance of local systems of conflict resolution and
mediation. The local system of conflict resolution and mediation
also involved the respect for the authority of the local leader or
datu, and his chosen council composed mostly of respected elders in
the community.
SALAAM operations have been facilitated by the following
consultation (ashura) and consensus (ijmaah) building to introduce
entry and initiatives to the barangays, jemaah, bait al-mal and
zakat to launch and strengthen community organization and
mobilization during program implementation. With the time
limitation constraining the activities and effectiveness of the
SALAAM operators, the advocacy and encouragement of the use of zakat
and bait al-mal for community welfare and development needs have not
been sustained and maximized.
Finally, there were several factors that facilitated SALAAM
operations, these included the inherent receptiveness of the Moro
population for peace and co-existence. Among the factors hindering
program operations were the lack of involvement of some of the LGUs
and national government agencies (NGAs) with offices in the area.
The external context or environment will continue to provide
challenges and opportunities for continued program effectiveness.
The SALAAM Approach is both addressed at and responds to this
general environment obtaining in Moro Southern Mindanao▲
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