By Jeffrey Ayala Milligan (auth.)
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Extra info for Islamic Identity, Postcoloniality, and Educational Policy: Schooling and Ethno-Religious Conflict in the Southern Philippines
Visayan “corsairs” were enlisted in the campaign in exchange for the right to keep war booty. In 1752, a Spanish squadron sailed with 1,900 men. Though it launched several assaults in the Sulu region, the campaign met with little lasting success. 75 Precolonial Culture and Education ● 37 The late eighteenth century saw increasing political and commercial relations with Sulu as well as slow but steady Spanish inroads in the Maguindanao territories of central Mindanao. By the mid-nineteenth century, however, Spain’s need to check the inroads of rival colonial powers in the region led to yet another military campaign in 1851 designed to establish a physical presence in support of Spanish political claims to Mindanao and Sulu.
36 The educational theories of Muslim Filipinos have not just been considered marginal; they have been ignored and disparaged over a century and a half of colonial and postcolonial rule, thus contributing to the exacerbation of ethno-religious conflict in the southern Philippines. In order to try to understand that educational theory, its tensions with American and Christian Filipino theory, and to begin to theorize how changes in educational policy and practice might mitigate these tensions, I turn to a far from standard source, the Maranao oral-epic Darangen.
26 From Cotabato, Islam gradually spread into the isolated interior of the Lake Lanao region via the coastal city of Malabang in the seventeenth century. Reports from a Spanish military expedition, which first penetrated the lake region briefly in 1645, described the local datus as Muslim but suggested that many of their followers had not yet converted. The Spanish would not return to the region until the last decade of the nineteenth century. 27 Precolonial Culture and Education ● 25 Historians generally describe the Islamization of the southern Philippines as a peaceful process initiated by traders and missionaries from Muslim Southeast Asia and Arabia who settled in the region, married into local ruling families, and thereby gradually converted the ruling classes to the new religion.
Islamic Identity, Postcoloniality, and Educational Policy: Schooling and Ethno-Religious Conflict in the Southern Philippines by Jeffrey Ayala Milligan (auth.)