Flourishing Amidst Conflict: A Yakan Experience of the Good Life

FLOURISHING AMID CONFLICTS 1

Running head: FLOURISHING AMID CONFLICT

Flourishing Amid Conflict: A Yakan Experience of the Good life

Matthew S. Will

University of the Philippines, Diliman

Author Note

This article is based on data used in Kaelleuman Hap: A Yakan Experience of

Flourishing Amid Conflict, a doctoral dissertation submitted in partial fulfillment for the

requirements for the degree of Doctor of Social Development at the College of Social Work and

Community Development, University of the Philippines, Diliman. Furthermore, it was presented

at the Human Development and Capabilities Approach conference in Athens, Greece on

September 2-5, 2014.

This research was done in partnership with SIRAT, a local nongovernmental organization

in the southern Philippines. In particular, I would like to acknowledge Nursida Sahalang, Nur-

aida Faiza T. Tawasil, Sar-Ana Misuari, and Abdurasad Teodoro, who were vital co-researchers

for the study reported in this article.

Correspondence concerning this article should be sent by e-mail to Matthew S. Will at

[email protected]


Abstract

This research explores a concept of flourishing and its implications for social

development among ethnic Yakan, people indigenous to Basilan Island, Mindanao, Philippines

who have adapted their lives to the ebb and flow of conflicts and disadvantages. Undergirded by

gross domestic product and problem solving as a primary means of development, traditional

development is incongruent with local ideals of a good life. The research was done using multi-

methods of qualitative and quantitative approaches using focus group discussions, nominal group

techniques, key informant interviews, and survey. A rights based capabilities framework as well

as crosscutting themes were developed and used to pose social development policy and practice

suggestions.

Key words: flourishing, conflict, human security, human rights, human capabilities


The Yakan: A Majority Population, But an Excluded Group

The research explored the concept of flourishing—quality of life or well-being—among

the Yakan people, a majority population living on Basilan Island in Mindanao, Philippines, who

face significant disadvantages. To create a flourishing society, it is important to develop a

localized framework through which duty bearers and rights holders can read the world. Based on

the premises that the experience of freedom in terms of capabilities—what people can be and

do—can create a path to just decisions and actions, which result in a flourishing society (Sen,

2009), this study produced a framework for building social justice and well-being.

The Yakan, one of the most excluded groups within the Islamic groups in the Philippines,

were the focus of the current study because many face high levels of conflict, poverty, and

exclusion. The exploration of flourishing involved three geographical locations of interest:

Isabela, the largest city with the lowest levels of conflict; Lamitan, the next largest city having

more conflicts than Isabela but fewer than Al-Barka; and Al-Barka, a rural area with the highest

levels of conflict.

Poverty and Conflict in Mindanao

Colonial injustice: A legacy left by Spain and the United States. The issues of poverty

and conflict in Mindanao are rooted in historical injustice. The Spanish and American legacy of

colonization created a divide between the Indios (“Christianized”) and the Moros (“Islamized”;

Constantino, 1975; Majul, 1999). Furthermore, as part of a plan to “civilize” and “Christianize,”

the U.S. government encouraged people to emigrate from the northern Philippines to the

southern part of the country (Rodil, 2010, p. 17). Consequently, the majority population of

Mindanao shifted from Islam to Christian (Tan, 1995).


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Research Problem, Objectives, and Limitations

As ideas of capabilities are more widely accepted, suggestions on how to develop an

understanding of dimensions become necessary (Alkire & Ritchie, 2007, p. 192; Collomb,

Alavalapati, & Fik, 2012, p. 230; Vizard & Burchardt, 2007). However, no local capabilities list

created using grounded theory exists to reflect flourishing in geographical areas facing high

levels of conflict. Furthermore, although the current literature reflects that development planning

needs to emerge from local concepts of well-being, those concepts—as they relate to the Yakan

and the larger Bangsamoro of which they are a part—have yet to be researched (Mindanao

Development Authority, 2011; National Economic and Development Authority, 2011; Official

Gazette, 2012). Current development practice frequently is incongruent with a Yakan

understanding of a good life, which leads to missteps in development practice and policy

development, thus adversely affecting Yakan well-being.

The five research objectives were:

1. To describe how people who have lived in a region with ongoing conflict and

disadvantages articulate the idea of flourishing

2. To share people’s experiences that describe flourishing

3. To create a list of domains ranked in relation to the salience toward the overall

experience of flourishing for some who live in a geographical location with conflict

and disadvantages—and who hold a Yakan identity

4. To develop a localized flourishing framework with suggestions for development

policy and practice among the Yakan


5. To suggest recommendations for creating localized frameworks and derive

transferable principles that can be used for social development policy and planning

Although some issues related to generalizability are apparent, these issues did not limit

the purpose of the research. The research is not generalizable, but is transferable (Robert Wood

Johnson Foundation, 2008). Thus, it is not limited in the ability to pose the concept of flourishing

in relation to social development in situations of conflict and disadvantage. Furthermore, the

ability to make development planning and policy suggestions among the Yakan is not limited.

One research limitation is that of the ability to provide a strong critique of the Yakan, a

minority group that often feels others are critical of its identity. During the research, study

participants expressed fear of being critiqued, because the author is not Yakan. They reported

experiencing such critiques in the past and a belief that data might later be used against them. To

address this fear, a Yakan point of contact ensured participants that they could trust the author,

and the author also assured them that he would not use the findings against them. Thus, to be

faithful to that trust, this study did not critique the Yakan in a manner they would perceive as an

attack. This limitation could be overcome in future research by having the Yakan use the

framework developed in this study to self-reflect on whether certain community practices are

developmental or non-developmental.

Flourishing: The Outcome of Human-Centric Development

Flourishing exists when people’s domains in all areas—collectively and individually—

are freely expressed and experienced. To flourish, domains must be free to exist and space made

available so people can co-create and develop them. The flourishing of people as the outcome of

development broadens the discourse from a primary emphasis on economics, or a limited focus


on happiness, to an extended focus on the fullness of various domains people have and use in

their lives (Alkire, 2002; Nussbaum, 1996; Seligman, 2008; Sen, 2009; Wolff & de Shalit, 2007).


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Grounding Domains: A Method for Understanding a Flourishing Society

Grounded Theory

To create a grounded framework, the study used grounded theory, which develops a

theoretical construct from local contexts. The sampling methodology used was theoretical

sampling, whose purpose, according to Corbin and Strauss (2008), “is to collect data from

places, people, and events that will maximize opportunities to develop concepts in terms of their

properties, dimensions, uncover variations, and identify relationships between concepts”

(p. 143).

The research followed a cycle of research design, data collection and analysis, and then

redesign to tailor the next activity to questions requiring further data collection. The study also

used saturation as a tool to indicate when enough data had been gathered in terms of category

(domain) development and the interrelation of those categories (Corbin & Strauss, 2008, p. 143).

Once a category was saturated, analysis of that category was considered complete. During data

analysis, open coding and axial coding (Corbin & Strauss, 2008, pp. 58 and 63) enabled the

author to identify subcategories and link categories. The research achieved trustworthiness using

progressive subjectivity, member checks, transferability, and a dependability audit (Guba &

Lincoln, 1989, pp. 239, 241–242, and 283).



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Domains of the Good Life

Using the qualitative research methods focus group discussion and nominal group

technique, the author identified and described 10 domains (see Table 1) and ranked them through

the lens of a prioritization grid used during the survey. Pairwise ranking was used to compare

each domain against all others through responses to the question: “If missing, which domain has

more effect on your ability to have a good life?” Rankings reflected what Wolff and de-Shalit

(2007, “Disadvantage and Fertile Functioning: What Do We Know?,” para. 1) called a corrosive

disadvantage, that is, a domain that, if missing, has a greater negative effect on other domains

toward people’s experience of a good life.

Table 1

The 10 Good Life Domains, in Final Ranked Order, as Identified by Yakan Study Participants

1. For people to be able to have a good life, they need to be able to have fear of and faith in Allah. This includes worshiping only Allah, praying five times a day, extending charity, fasting, performing the hajj if they can afford it, and having a good attitude, faith, and repentance. This also includes respecting parents and one’s spouse.

2. For people to have a good life, they need to be able to love and help one another. This includes helping and trusting one another, especially during hard times, and spending time with family and friends, being willing to forgive, solving problems together, greeting others with “Salaam,” preventing evil from hurting others, and guiding others toward the right path.

3. For people to be able to have a good life, they need to be able to respect one another. This includes respecting oneself, parents, siblings, teachers, children, and elderly people. To respect others, it is important to have the ability to see life through the eyes of those who are more vulnerable. This includes respecting all the creation of Allah. This also includes following Yakan social rules, for example, asking permission if you borrow something, not spitting or smoking in front of others, and not coughing while others are eating.


4. For people to be able to have a good life, they need to be able to have peace in community. This includes having leadership that is honest and respects the rights of others, and having leaders who live in the community they lead. It is also important that people have both religious and secular education; access to clean water; concrete roads; vehicles (land and water); technology; and the ability to start and run businesses. Furthermore, not being addicted to drugs or alcohol is part of this ability.

5. For people to be able to have a good life, they need to be able to gain education. This includes having school buildings, teachers, funds to pay for fees related to schooling, a willingness to sacrifice, and patience. The education should lead toward understanding the law of Allah and people. Education combats people’s lack of awareness of the world around them and prepares people for life now and after death.

6. For people to be able to have a good life, they need to be able to have work. This includes having legal work that gives one the ability to provide for the family’s financial needs: food, health, clothing, and shelter. This work also provides for people to have the ability to worship and travel easily, and prevents people from stealing, because their needs are taken care of.

7. For people to have a good life, they need to be able to have shelter. This includes owning a lot and a good house complete with facilities (e.g., bathroom, water, electricity, and basic appliances). The house needs to protect people’s basic needs, and people need to be able to repair and renovate their home. They need access to loans and have a good, permanent job to be able to secure shelter. They also need to have a good relationship with their neighbors and family.

8. For people to have a good life, they need to be able to be healthy. This includes being able to get regular health checkups and to be able to use traditional medicines. This also includes drinking safe water and eating healthy food. People also need to be able to control things that lead to addiction, such as smoking, alcohol, and drugs. They also need to be able to exercise, sleep well, and control temptations that are prohibited in the Qur’ān. They need to be disciplined to make healthy choices.

9. For people to have a good life, they need to have the ability to take part in the government. This includes being aware of and being able to participate in government, for example, being a politician, employed by government, or a student who can participate in government. People need to be able to establish judicial systems, introduce legislative agendas, and develop a comprehensive plan of good governance. People need to have working eligibility from the government. They also need to be able to gain both Western and religious education. Volunteering in civil society organizations is also important. If they work for the government, they need to be responsible.

10. For people to have a good life, they need to be able to be mobile and travel. This includes having a vehicle and concrete roads. To be able to travel you must be strong, brave, flexible, knowledgeable, and have money. If you are a female, it is important to travel in a group. If a


male, you may travel alone. Performing hajj is part of this ability.


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Flourishing Framework and Cross-Cutting Themes

Development of the Kaelleuman Hap Framework

The study led to the creation of a local human flourishing framework that connects the

ranked Yakan domains with rights obligations. Called Kaelleuman hap, which means the “good

life” in Yakan, the framework focuses social development on people’s flourishing and combines

their positive core or domains that lead to a good life, the relative connectivity or strength of

these good life domains, and the connection of these domains to obligations.

Domains critical to flourishing. The research centered on defining and understanding

what leads to a good life. Participants created a unified list of domains through a preliminary

FGD followed by an NGT. Subsequent analysis was followed up by roundtable discussions to

clarify the data and solidify the list of domains. Then, key informant interviews were conducted

to saturate the domains. This process yielded 10 domains essential to people’s ability to flourish.

The study examined which domains, if missing, would have a greater effect on flourishing. The

human security discourse calls corrosive disadvantage the “vital core” of what it is to be human

(United Nations [UN], 2009, p. 6). Relative connectivity of domains provides a starting point in

development planning and is key to understanding how domains interconnect.

Connection between flourishing domains and obligations. Rather than create a new

list of obligations, the research relied on an established one. The 2012 Bangsamoro framework

poses two lists of rights obligations: the standard list within the UN’s declaration of human rights


(UN, n.d.) and a list of 12 additional Bangsamoro-specific rights (Official Gazette, 2012, pp. 7–

8). A simplified English version of the UN’s human rights list (HREA.org, n.d) was translated

into Yakan, as were the Bangsamoro rights. Combining rights obligations to domains allowed for

the rights obligations to be grounded. When protected, obligations create domains. The human

flourishing framework creates a direct connection between obligations and the domains they

protect and encourage. Domains needed to experience flourishing are ranked and connected to

rights obligations, and the ranking provides the overview of the vital core (see Figure 1).

Figure 1. Yakan concept of Kaelleuman hap showing the ranking of domains required to

experience flourishing and the connection of those domains to rights obligations.



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Cross-Cutting Themes

During the research, the following four cross-cutting themes were created to allow for an

understanding of how a social situation interacts with people’s domains:

1. The ability to respect creates either a virtuous or vicious cycle. A pressing need is to

address the vicious cycle that currently persists between the Yakan people and the

military.

2. It is critical to address the disproportionate effect conflict has had on women’s

domains.

3. People working in social development can create positive change in other domains by

working through the domain of fear of and faith in Allah.

4. It is important to build on the circle of care concept to increase people’s well-being.

Using the Kaelleuman hap framework to address these themes allows development planners to

create grounded perspectives of the good life.

Increase in respect. A critical threat to the Yakan people is a lack of respect shown to

them by government institutions, specifically the military. This lack of respect leads to a vicious

cycle of disrespect: The study findings revealed that the Yakans view respect or disrespect as

reciprocal. Study participants frequently referred to the history of conflicts between the Yakan

and the government that resulted from displays of disrespect. It is critical that people working in

social development address how to reverse this pervasive vicious cycle.



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Threat of bombs preferred to mistaken identity. Another example of how disrespect

affects Yakan lives is illustrated in the September 2013 Zamboanga City siege by the MNLF.

One study participant, a new mother who lived near the fighting, described her risk assessment:

Should she evacuate and risk being mistaken as a Muslim—a rebel—or stay home? The fighting

had lasted for 3 days, with 5 days of bombing. She had considered traveling to a safer place, but

when she weighed the risk of traveling and the possibility of being arrested and jailed, the bombs

seemed a safer bet than risking a case of mistaken identity. “We just stayed at home,” she said,

“because it’s not safe, especially to us Muslims. They have picked up few women already. There

are even women members of MNLF who are afraid to go to Zamboanga.” She mentioned that,

even if a Yakan resembles an MNLF member, that person risks capture.

She added that she also was afraid to evacuate because of stray bullets fired by the

military. “We are not afraid of the bombings, but we are afraid because some of the members of

the military are firing anywhere.” Thus, in the end, she decided it was safer to hide in her cement

home. Her fear of being mistaken as a rebel fueled her decision to remain near the fighting with

her newborn. Other study respondents shared stories of mistaken identity that resulted in the

arrest of many Yakans, who were held without trial. The Yakan believe that, by not

differentiating between citizens in the community and rebel groups—by assuming if you are

Yakan, you are a terrorist—the military is communicating disrespect.

Connection of the perception of respect shown by the government to the respect shown

by the Yakan. Findings showed that more than half of the study respondents reported that the

government respects the Yakan people less now they did 40 years ago. Nearly one third said the


level of respect has not changed. Furthermore, the study revealed that people believe the

government continues to disrespect the Yakan: Just fewer than 50% of the people surveyed

reported that the government respects the Yakan at a “medium” level; 40% reported “low” levels

of respect—the lowest level meaning the government does not consider them to be equal to other

Filipino citizens.

Different effects of conflict, by gender. The conflicts of the 1970s and 1980s had a

disproportionate, negative effect on women’s domains compared to men’s. That is, because of

the shifts in roles during and shortly after those conflicts, development of certain domains for

women over the long term has been lagging.

Considerably different perceptions of life. Both the men and women in the 50 or older

age group shared different histories. The men told of a generation that brought about a change in

perception of the Yakan people from “rebels” to “revolutionaries” or “heroes.” Their history was

one of people who fought to gain the ability to be educated and the ability to be involved in

government. As one man put it, “Before, we had been seen as rebels, but we were not seen that

way anymore.” The study found that men in this particular generation believe they not only

fought for themselves, but for the Yakan people. Furthermore, they fought to be treated as

equals. “We were able to study,” said one of the participants. “We reached college, but we had

spent our whole life just to have it.” The men devoted their entire lives to gain the ability to

study, work, and govern.

The women’s perception is in stark contrast to the men’s. One woman summed up

descriptions of life provided by other participants: “There is no positive events, because we

always experienced war. We live in hell.” Many women reported how their houses had been

burned, their families forced to evacuate, and their husbands killed. Unlike the men, the women


had difficulty identifying examples of positive events in their lives. Furthermore, study findings

revealed that women of this generation are struggling to receive an education, get work, and

become involved in governance.


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Islam: Integral to all parts of life. The findings of the current study indicated that

respondents believe Islam is a salient part of people’s overall well-being in part because people

view it as a guide to how other domains should be lived and as a point at which they may access

other domains. Study participants described all other domains in terms of their connection to the

ability to have fear of and faith in Allah.

One male participant in the 15–29 age group illustrated the importance of Islam to him

through wording that suggests the religion’s centrality: “Islam is the root.” A root anchors as

well as produces life. He added that, “if the root is good, then the branches will also be good.”

He indicated the importance of Islam to flourishing by pointing at the list of domains of a good

life that study participants had developed: “These are the leaves. That one [the ability to fear

Allah] is the root.” The “leaves” he pointed to were are the ability to have a permanent job, get a

good education, have peace and order, have a happy family, have good governance, have health,

travel, have a permanent house, have technological development, have transportation, and help

people. Thus, Islam nourishes and guides all other domains.

Other study participants also observed that Islam is the “root” of life or “a way of life.”

They viewed Islam as a guide to living. A large percentage (86%) of study respondents reported

that Islam influences their lives all of the time. Furthermore, 99% said the daily choices they


make are so they will go to akhirat (“heaven”) when they die. Overall, the participants surveyed

reported that they would prefer to have an Islamic NGO do a project in their community than a

Christian or secular one. Their second preference would be a Christian NGO rather than a secular

one, and they did not prefer a secular NGO.

Circle of care: Desirable, but has limitations. Both children and parents care for one

another during vulnerable periods in their lives. As the study findings revealed, when the

caregiver is vulnerable—for example, does not have the money to help provide care—the circle

of care can crumble. The circle is not simply a financial convenience, though; rather, as shown in

the study, respondents overwhelmingly reported that, as children, they expect to financially

support their parents to ensure their parents have a good future, and parents expect their children

to support them.


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Broken circle: Case of a man arrested as an Abu Sayyaf member (‘mistaken identity’).

The circle of care is a strong system that strengthens the bond between family members.

However, when parties in the circle are vulnerable, domains do not develop. A lack of money

can hamper a number of domains. When outside forces disrupt the circle of care, the effects are

far reaching, as illustrated in this story from a female in the 15–29 age group. Crying, she said,

“Right now, my father is in Isabela and is imprisoned. He was being suspected as Abu Sayyaf [a

group on the U.S. list of foreign terrorist organizations], which is not true.” Her father had been

awaiting sentencing for more than 4 years. “It’s not still sentence,” she said. “We are still


waiting.” Although trial dates have been set, the accuser has “gone missing.” When the key

witness is not available, trials are postponed.

Her family is feeling the effects of not having a father at home. “I just finished high

school [when he was arrested],” the woman continued. “I was not able to go to college, so I have

stopped for 4 years already.” Now, with her father jailed and no longer able to work, the family’s

finances are strained, so money is not available to pay for the daughter’s continued education.

Her current plan is to “go and work abroad” so she will be able to “help my parents.” She

mentioned she has a cousin working as a “janitress” (custodian) in a hospital in the Middle East

and plans to get a similar job. She cried as she said, “They are counting on me.” Her family is

counting on her to gain the ability to work, which will allow her to help close the gap in the

circle of care left by her jailed father.

Recommendations

Although flourishing was not easy for the Yakan to articulate, it is possible to begin

uncovering the keys to identifying how people conceptualize the good life. The study findings

revealed that a need exists to focus on the Yakan people’s positive potential, to ground research

through stories, to understand local concepts, and to explore domains as complex. In light of

those needs, the author offers the following six recommendations.

Use the Human Flourishing Framework to Create Flourishing

Government organizations and NGOs can apply the Yakan Flourishing Framework to

their development and policy planning approach. Research institutions need to explore the

expansion of this framework as a social development planning tool with other groups within the

Bangsamoro Mindanao. This framework is vital as new a new autonomous political entity is

currently being formed in Mindanao.


Focus on Decreasing Disrespect and Increasing Respect

Lack of respect between the military and Yakan is a current critical threat. The vicious

cycle of disrespect leading to disrespect is evident in study respondents’ reports of fear of arrest

due to mistaken identity, indiscriminate killings during conflict, and the burning of houses. The

Philippine government must take immediate action to stop these rights violations.

Historically, the ability to be educated and involved in governance has led to respect. The

government also needs to focus on increasing education in far-flung areas and increasing its

focus on people’s deeper involvement in governance. These two areas can aid in the creation of a

virtuous cycle of respect leading to respect.

Bring Gender Concerns Into All Parts of Development Planning

The conflict on Basilan Island has had a disproportionately negative effect on the

development of women’s domains. Early disadvantages due to conflict, social structures, and

social norms are leading to long-term vulnerability of Yakan women. NGOs and the Philippine

government need to consider gender in every part of development planning to overcome the

negative gap in the development of women’s domains.

In addition, early vulnerabilities are leading to long-term disadvantages and conflicts; this

disproportionately negative effect on women’s domains could be transferable to other situations.

Therefore, to further studies in gender, conflict, and development, research is needed compare

effects in similar situations.

Use Islamic Theology to Create Positive Social Change

Government and nongovernment entities need to partner with Islamic civil society groups

to lead toward greater social change in regions with high Islamic identity. To facilitate growth


and program quality partnership with these organizations may necessitate development of local

organizational capacity.

Within Islam are positive disturbances that deal with social issues in a manner that is

beneficial for development; these disturbances are also in line with Islamic theology. Research

institutions need to conduct further research to create an understanding of positive disturbances

to encourage change from within the Islamic culture.

Build on the Circle of Care to Create an Appropriate Social Safety Net

Building on the concept of the circle of care, social safety nets need to be created that

encourage local systems of care to support people who fall outside a traditional care system.

Simultaneously, safety nets must strengthen the positive aspects of that system. Furthermore,

awareness of the constraints the circle of care can impose, such as overburdening a family

member, is critical. Development actors can mitigate those constraints.

Research institutions need to conduct further research on the gap between the circle of

care and lack of resources. Understanding the connections and limitations within this relationship

could affect the development of social safety nets.

Develop Lists of Domains That Reflect Local Ideas of Flourishing

It is recommended that donor agencies, research institutions, NGOs, and government

institutions develop local flourishing lists as a guide for social development purposes in places

where such lists do not exist. Donor and research institutions seeking to create local lists need to

use qualitative research, grounded theory, and stories to gain the necessary depth of

understanding of flourishing, and they also need to use relative connectivity (using both the

prioritization grid and pairwise ranking) to better understand what people view as the vital core

of humanity.


Conclusions

This research indicates that, although flourishing for the Yakan people is not simple to

articulate, it is possible to begin uncovering the keys to how people conceptualize the good life.

The stories about the best moments the study participants had experienced in life presented two

sides of flourishing: what, if accessed by people, creates flourishing and what prevents

flourishing, if not accessed.

The Yakan Flourishing Framework is essential for human focused development among

the Yakan people. Researchers can apply the methodology used in the present study to similar

situations.


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Flourishing Amidst Conflict: A Yakan Experience of the Good Life

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