Author Archives: Neldy Jolo

THE CRAFT CAN CAPTURE IT

THE CRAFT CAN CAPTURE IT
By Neldy Jolo
Oh well I got an angry email to begin my day
Because of my last post on the Jabidah thing yesterday
Galit sa akin but greeted me with Assalamu alaykum.
And kung personal Moro friends ko naman ito
They know I don’t criticize Moro leaders
I always leave that to them to criticize their leaders
According to my friends baka nasa gubyerno or something
Next time I’ll write na lang about the sea and the palm trees and the beaches
Pray and pray nalang para walang provocation
ako nga ang daming nag-message sa akin nagalit sa issue ng Sabah standoff
Ikaw pa kaya na wala namanng masama na sinabi du’n
Alam mo ‘buti na lang you verbalized that kasi iniisip ko rin ‘yun
I know you have reasons and you know better kaya;I just read your posts
I don’t have to go against parties kasi both have rights
And the issue must be solved
Wala, kasi sa akin kundi independence lamang ang kailangan
May ganyan din kasing realities?
Minsan you are being asked or expected to take sides
Yes, my side is peace – with peace is independence
Yes, I heard that sa dating Jabidah Massacre celebration
Somebody said that, “Walang kapayapaan kasi walang kalayaan”
And that is very universal, kapatid.
Moro or non-Moro and writing should always geared towards humanity
That’s why for me it “anti-humanity” if you will not listen
Or suppress when somebody will talk about freedom.
That’s the problem with Filipinos, they don’t listen.
Kasi the leaders may sarili ring interests.
How do you see being Filipino?
Ako, it’s a cage, Filipino nationalism
Agenda ng mga oligarchs and landowners
Filipino nationalism is violence against Muslims and lumads
Kasi ‘pag ako ang tatanungin mo I will never say I am Filipino
Because Tausug it’s not a name but an identity…
I understand but kaunti na lang kayo
Ako sasabihin ko na I am a Filipino but I have reservations
When I was a teenager hindi ako tumatayo ‘pag Lupang Hinirang
ngayon tumatayo na kasi napapaaway ang mga kasama ko sa sinehan
Yes and identity should be critically assessed and examined.
Kaya if they say Filipino ang mga Tausug masakit sa aking loob
But not all, kapatid. try mo pumunta sa Manila
Yung mga Moro na malalapit sa mga institusyon ng Pilipinas
Bakit iba ang Moro at ibang ang Tausug
kaya sila naging Moro at masaya na tawaging Moro
May identity na naiiba sa Filipino
Pinag-aaralan ko rin yan and ino-observe ‘yung pag-yield sa ‘Filipino’
‘Will give Filipinos a disservice
Because it is tantamount to be an accomplice to a corrupt system
And this system is the one that oppresses Muslims
At alam natin ang Tausug di lamang taga-Sulu
Pati Bisayan, Tausug din
As much as possible I am trying to make my writings ‘away’
Away from Filipino nationalism
That’s the right way for me and my writing
I will ask first, “How it is to be human?”
At super last na ang, “How to be a Filipino”
And the Bangsamoro struggle is the greatest critique to the violence
And failures of Filipino nationalism
Ang problema kasi kaya di successful ang Bangsamoro struggle
Dahil nagdadala sila ng pangalan na di naman originally sa kanila
How come ang pangalan ko ay Abdul sa rights
Gagamitn ko ang Juan para sa aking bayan?
Kaya war of ideas ito and alam mo naman sa akin, ‘pag ideas
And perspectives walang kompromiso and peace talks
I do not compromise my language, my craft and myself, my writing
Filipino is an imagined nation, as well as Bangsamoro
Bakit di natin magamit ang orignal nation natin
Na based sa Sulu archipelago and Mindanao
Yes, actually diyan ako papunta – papunta
Bakit hindi i-Bangsamoro-ized ang buong Filipinas?
It doesn’t mean na i-convert ang Pilipinas
But the spirit, the struggle it should mean something to Filipinos
It should kasi ang dami na nagbuwis ng buhay
Kaya ko pa na tanggapin kung Maharlika
‘Yan ang gusto kong ma-achieve: Filipinos should listen to Moros
Siyempre marami pang madidiscover along the way
Indeed. Ikaw ba ‘pag sasabahin ko na ‘Tausug’ ano ang maiisip mo?
Tausug is Moro and Moro for me is something that predates ‘Filipino’
But now, I would like to know the concept of “Lupah Sug”
I want to know it, I think there are more and beyond Moro on it
Before ‘Moro’ was named to Mindanao and Sulu people
It was first name to Aceh people, Melaka, Brunei and then Manila
Sulu and Mindanao were the last places to have been called the name ‘Moro’
Sulu archipelago was united under the name Sulu archipelago
The name of people is Tausug.
Tausug is composed of different ethnics:
Arab, Banjar, Dampuan, Buranun etcetera.
The concept of Sulu as part of dar al islam
Is already a nation and state
Where the government is the people and itself headed by sultan or raja
Yes, and I would like to feel this from the ordinary Tausugs when I get there
I would like to experience this from ordinary Tausug and on from place itself.
In the hinterland of Jolo, their laws still on the ground not of Philippine law
I believe in narratives
I want to hear and feel this from the place and from the people.
And then capture it; I have these thoughts
That Lupah Sug has something that the Moro concept does not have
And it’s a bit metaphysical but sige lang.
I know my craft can capture it.
I think there is a language that can capture it
And specific craft that can carry its soul
Not fictionalize but put it in a form like a novel or a narrative
Which have their own logic and truths as crafts.
This poem is made after the conversation and sharing with Filipino writer Rogelio Braga who also serves as the editor of the poem. He is currently in Mindanao, travelling and writing; he will then proceed to Sulu Archipelago soon. 2:28PM, 19 March 2013, Facebook Chat across Sulu Sea!
Category: Uncategorized

ISUG TAUSUG


Neldy Jolo
Ampa aku ini nakabati
Bangsata kunu pa hula’ nakauwi
Pa Tawi-Tawi in dunggu’
In agi naglamud na kabii pa kunu
In tiyuud iban sin wayi mabuga mabunu’
Muwi’ gayid in gawi mari sumaunu
In aku bakas ha panawan
Kabugtuan kita biya’ sin damag nila yan
Mabuga’ na hatiku isab kaisaban
Malapayna isab sin kalingugan
Di’na mabaya kumangi’ in kabuhianan
Hangkan minuwi misanda yan magbaran

Insha Allah salamat da katan

Amura kuman makahatina kaw ha kaibanan
Bang damagunna sambil baran nila kalupahan
Alhamdulillah bukun da isab katan
Ayaw hadja ha manga panubu’ sin gagandilan
Bang di’ da malaung dipagkarapatan
Biya’ aku nasusa
Misan in kita ini masuhul pagdamagunda
Yarira isab ini Alhamdulillah masi buhipa
Wayira isab baya-baya salamat da kita
Dumagan in kita misan di’ na
Bang in atuh simasaddiya sakna’
Ampa nila hipamitnah kita tagama
Insha Allah muramurahan kitaniyu
Manayinghugna sadja sin kahalan jimatu
Kiyangi’ kyarayaw in parakala
Kalingugan aun hikmah dakula’
Patutna pangadjiun bang unu in luna’
Bang kabatukan daraugan makawa’
Tausug naguwal magbunu biya’ Harimau iban Singa’
Dumusmug pa atuh wayina pagkita’ putika’
Naibarat Robocop atuh namayta
Di kunu’ magkupal misan alup sanjata’
Punud in iman pa Tuhan di’ maghuka’
Amuna in kyasusahanku mataud mabaya sin Pilipino
Amun manga awam wala’ nakaamu
Nalassun in utuk sin kamatauran nangaku
Amuna sa inutun na hadja in pagpahati jatuh
Bang mayan abutan na sin ilubalu
Kaingatan sin aymuka sin tau maamu
Amuna subay tuud  magsulut sulut in kita
Makahatina kaw Tausug in bangsata
Tanyag in ngan sin bangsata bihaun
Sin biyadiin in isug halaum jantung
In maksud sin hinang mari magpa-unung
Hipagdawhat sin hula’ hipagpahanung
Hangkanda kiyarayaw kiyangi’
Misan in nakura’ naka janji
In manga Tausug antik magbunu magbakti’
Kiyamattanan nila ini wayi paggapi’
Nyawajasad masalay wayi pagpi’
Misan in kakaun hupi’ da iban panggi’
Kiyublaan in dunya sin isug
Kiyabissara tuud mismu sin usug
Isug sin Tausug makakugkug
Daipara walana kita simupu dimatangkug
Iyabutanta isab in masa kiyapagbantug
Misan aun makasuy di’na hikasipug 
Bang mag-apikina in Tausug, Tausugda
Amunasa bang isab kita dulan pa sin Tuhan kawasa
Sarina sumabar bang kadar jiyanji na
Subay bihadtuna in saggaw mari pa baranta
Bat supaya in jasad magbatuk iban nyawa
Ha susungan sin masa ha adlaw akhirah
In tuhan magpanulayra isab
In kabayaan Niya subay maisug di’ magkibad  
Ha satru subay di magkahagad
Misan dihilan unu ha lima buklad
Ayaw maglamud niyat mangliyu lakad
Pa kamaasan naguuhan sin pagbud-tukad
Hinang sin Tuhan in Tausug magluwaslungsad
Sagawa in bunnal niya bugaansa in Tausug
Laung sin nakapangadji sin isug magpapugpug
Ha tiranan sin pangandul pa Tuhan yadtu ha isuk
Magdaganan ha pantay wayina gituk
Misan kusug sin punglu mamali gusuk 
Bunnal kakanaman isab in tugsuk lituk
In isug iban buga’ biya’ da nipis buhuk in suuk
Aha, kulapis bawang da sadtu
Mahinang niya taming imisug landu tantu
Bang lampau damag sin tau di’ hikaatuh
Di’ magpalling daing ha atuh misan hipangasubu
Dimukutna ha pangatayan sin anak-ilu
Isug sin kaapuan nila wayina sakutu
Tuhan tunggalda in pagkannalun wayi pagsumu
Bang in kabuhi wayiruun, wayira kabugaan
In kabugaan sin tau amura in kabuhi kabuhianan
Sagawa bang kabuhi di’ na haatayun misan magtahun
Kabuga pa Tuhan in halaum atay in simasangun
Subayra pag-ammalan in patut hisangun
Bukunda hat jasad in pagpakaunun
Misan nyawa malawa’ masira untung
Mataud kabugaan sin tau hikahukaw niya mapatay
Wayi buga tantu makalapay tumangkay
Tantu tuud in kabugaan hikabin in ahli
Amuna luna’ in hikabin in bihadtu maglagi
Di’na hadja kabakan bang unu in kajari
Misan unu-ununa masi awal jumari
Di’ magkibad in atay daing ha nagpapanjari
Amanat in kabuhi pa kamatay
Hangkan misan unuhun di kita makalikay
Yadtu tuud in mattan hikabin saka sin kabugata
In masuhul katu’ makalipaga
Bakas piyangadjian sin sayantis sundalu Russia
Naghinang taktik kabubugaan magusal masa
Aha, huun in kaagi katluan minit da kuman
Iyasubuna katan sin kamatay, basahun mustakna in bam
Ha indaginis ummul miyuntang in kamatay kabugaan
In miskin in agi biyadiin na hi ina’ bang wayi aku
Unu na baha in kaunun bang wala na aku
Bukun kamatay in kabugaan niya
Sa’ magtumtum, magirup sin hikabin angay
Dihipangandul masi pa bagay-bagay
Aun isab amun nagbubutas in maas
Marayaw pa laung niya matayna
In kamatay bang bihadtu wayina
Wayiraman maluppas
In isug wayi nag-atap iban kabuga matay
Timindug in isug kandiri niya halaum atay
Di’magtali magirup misan masalay
In maksud sin kabuhi subayra matay
Iban in isug bukun lawan in buga
Sagawa in buga tapil sin siya isug sampurna
Timindug dun ha Tausug iban nyimata’
Sa’ mapanig pa in isug bang tungud kita’
Mataud Tausug bukun na pulna’
In kita ini pulna’ pa baha??
Aku makatantu tuud  dugu wayi siha’  
Subay asubuhun in nanubu’ daingka tagna
Masuhul in Tausug pagdamagun
Ayaw tuud surun damag tuan saytan sa yaun
Alhamdulillah isab tuan bang urulun
Ha ugat tuud ugduk in kaapuan yadtu kawaun
Magpapatay bang kapatut wayi pag-ikut
Bang man imaatu ikaw di’ matuntut
Insha Allah saytan patayun
Makada katu pa atay sin kadamagun
Bang humagas hagas in saytan ayaw ba laung niya
Agad saytan na in dahunku magkalu magbugtu nyawa
Ha kapatut unahanna siya magsagina
Bang masipa in jasadta ha sangunan nyawa
Kapatut isug subay unahun
Amu yan in bidda iban dugaing
Sagawa bang ha kapatut sadja kita patingugun
Masusa ra bang kasabunnalan wayi kiyasangun
Di’ hikasuy in Tausug bilang maisug  
Bang in kaaunan di magbawugbug
Iban bang in manusiya ha katilingkal dunya di matangkug
Mattan sa isab tuan bang Tausug dunya malingug
Sak sa isab in bangsa ini
Wala kiyasuy isug bukun kariasali
Wayi lagi sin panghati bang buslut in kajari
Gayid amuna  atay in piyagpagparuli
Himinang daakan sin nagpapanjari
Bang aunna kasannangan hikapaglagi
Pardusan mahinang di’na lumabi
In pagka-Tausug bukun miyamagad ha sadja Sug
Sagawa ha isug iban sin pagka-Usug.
Salamatun Natu’ Katan in Kahanungan
Layag Sug iban sin magbabanug-banug
Sama-sama magbabaugbug!
In Tarasul ini hasil daing ha pagsuysuy iban sin hambuuk kakasi pagtawagun namu’ bilang Harimao Tunggal (Lontie). 11:45PM Thursday, 6th March 2013. Bandar Sandakan, Sabah. Let Us All Save Peace!
http://www.facebook.com/photo.php?fbid=10151278773575938&set=a.385120785937.167708.600480937&type=1&theater
Category: Uncategorized

THE ROYAL SULU ARMY: A QUESTION OF INTRUSION AND HEGIRA?


Neldy Jolo  

At the early stage of news reports, there are many thoughts as to the coming of the ‘foreign element” that identified themselves as the “Royal Sulu Army”. Many mentioned that Sulu Sultanate was present but right now does not exist as government entity. In this matter less mention has been made that Malaysia gives an annual lease payment which they call “Cession Money” to the heirs of Sulu Sultan on North Borneo. The heirs are receiving the payment in behalf of the Sulu Sultanate and Sulu people.

Speculations come to exist blaming the Malaysian government about the security of the country’s territory – the state of Sabah. Many directed it to political strategies. The talks in the market side bring many unprecedented analyses. The government had announced a reminder through Home Affairs Minister Datuk Seri Hishammuddin Tun Hussein never to spread speculations that cause panic to the public.

The Prime Minister, Datuk Seri Najib Tun Razak, asked the citizen to keep calm for he never wants to have bloodshed between brothers. And the government is negotiating for a common notion after which he will send the Royal Sulu Army peacefully back to their home, the Sulu Archipelago now politically part of the Philippines.

Philippine President Ninoy Aquino also told the group to “surrender now without conditions” and get back home peacefully. The group firmed decision in choosing to “stay and die” is to save the dignity and pride, “not about money but principle”.

Malaysia’s action is likewise in “the defence of the nation’s dignity and sovereignty as demanded by the people” as the de facto holder of the State of Sabah is also a firmed decision made by Prime Minister Datuk Seri Najib Tun Razak.

As reported in many of the international and national news, the group extended their demands to the government of Malaysia to be recognized as Royal Sulu Army of the Sulu Sultanate and never deport the Sulu people back to their homeland. Initially the Philippine government denied the group as “Filipino”. 

The Philippine government also disclaims any involvement and maintains that it has never sanctioned the move of this group to enter Sabah. Whether this group is moving under the capacity as Filipino citizens or as Sulu citizens is undetermined but the Sulu Archipelago is right now politically still part of the Republic of the Philippines.

Moro National Liberation (MNLF) was fighting for independence before signing Final Peace Agreement in 1996 for autonomy. Moro Islamic Liberation Front (MILF) is currently negotiating for parliamentary autonomy and recently in October 2012 signed the “Framework Agreement on Bangsamoro”, which was brokered by Malaysia.

The Al-harakat Al-Islamiyah now known as Abu Sayyaf Group is doing an Islamic Revivalist Movement to change the government in Sulu Archipelago and Mindanao. This group never had any peace talks with the Philippine government.

Another group called United Tausug Citizens is also claiming independence of the Sulu Archipelago under the ancient Sulu Sultanate member of the world’s Dar al-Islam. This group has no current talks and never had any negotiation with any governments. However, there is none among these groups that has claimed to have sanctioned the recent “standoff” in Lahad Datu.

The idle talks have it that the members of the “Royal Sulu Army” are perhaps mostly the caned deportees who were detained in different Rumah Merah (Red House – Detention Centre) in Sabah for various cases.  The most common cases are lack of legal documents and overstaying. But the Sulu people keep coming back-and-forth and consistently believing that Sabah is the land of their forefathers and had just been leased and had never been ceded. And Sulu people known as Suluk in Sabah is one of the natives, called Bumiputra (son of the land).

The question would be raised by anyone is whether the Sulu people still have the rights or not over this land. If not, why do the lease payments or “cession money” continues until today? This matter must be resolved to prevent future conflict of the generations. Until recently the Malaysian government has still wanted the problem of intrusion to be settled peacefully.

In the press statement of National Police Chief, Tan Sri Dato’ Seri Haji Ismail of the Malaysian Royal Police, he said that on Tuesday, 12th February 2013, the foreign armed group intruded into the area of Lahad Datu. The security forces have secured the area and the situation is controlled. Philippine media reported that the group started the sail on the 11th of February. Some other reports, the sail by small boat from nearby Sibutu Island was on the 9th of February.

The peaceful end to the question over this land and the “intrusion” of this group shall have the best judgement. Malaysian government is cautious to handle such case as this government never wanted to resolve the issue by sponsoring chaos but to use negotiations and peaceful means of talks.

Malaysia is internationally known peace broker in the region, as it is recently brokered the peace deal of the “general consensus document to launch a dialogue for peace” between Barisan Revolusi Nasional (National Revolutionary Front) of Southern Thailand and Thailand government. This follows after it brokered peace deal between MILF and Philippine Government.

The Philippine government is looking for a way to resolve the issue of the recent intrusion by talking to the heirs of the Sulu Sultan who are leading this “Royal Sulu Army”. And let the group to surrender and go home peacefully, but the group still firm to the decision to stay and die here.

News reports have mentioned the group stated sentiment and frustration for not being consulted and included in the Framework Agreement. This is in despite the letter having been sent to the Philippine government to consider their appeal of Sabah issue as well as role in the peace talks. But the letter “lost in the bureaucratic maze”.
The Philippine President Ninoy Aquino says he has “no intention to ignore your letter”. When the letter was later found in the hand of the Philippine Department of Foreign Affairs, the Philippine Foreign Secretary Albert Del Rosario is “intent to write a letter of apology” to the Sulu Sultanate.

When asked why the group of this “foreign element” recently entered Malaysia, the members said they were coming back to their homeland and wanted to settle here. They are not here to make havoc but for peace. This is a hegira? Many news reports that the group had also sent a letter to Prime Minister Datuk Seri Najib Tun Razak, stating they came “to Sabah to live in peace”.

In the history, the lease payment started from the lease agreement of North Borneo between North Borneo Company and Sulu Sultanate. In 1939, North Borneo High Court, Chief Justice Charles Frederick Cunningham Macaskie made his ruling to continue the lease payment to the nine heirs of Sulu Sultan.

Many writers have mentioned that the Philippine government has claimed over Sabah as its territory back in 1960’s through the Sulu Sultanate. And so Philippines have the rights over it. However, accordingly never anyone or any nation or state could transfer the sovereignty of other nation or state. And the sovereignty is perpetual and permanent. Hence, the rights still remain with the Sulu Sultanate and its people?

It is inked in many history books in the country and other countries in the world that before the Lease Agreement of North Borneo in 1878, the territory was under the sovereignty of Sulu Sultanate. The Sulu Sultanate received this territory as a gift from the Brunei Sultanate after pacifying the feuding Brunei Royal Families in 1700s. This was recognized by the international community at that time until today.

After North Borneo gained independence in 31 August 1963 under British Protectorate or British Colony, it came along with Sarawak, Singapore and Malaya to agree in joining together to establish a federation known as Malaysia. This was after Malaya or Malay Peninsula gained its independence in 31 August 1957 from British Royal Government. North Borneo eventually changed to its ancient name called Sabah. In 16 September 1963, Federation of Malaysia was born.

The first Yang di-Pertua Negeri Sabah (Sabah Head of State), Allahyarham Tuan Yang Terutama Tun  Haji Datu Mustapha Bin Datu Harun was from a Kadatuan Suluk clan who was born in Kudat. Even the incumbent, the 10th Sabah Head of State, Tuan Yang Terutama Tun Datuk Seri PanglimaJuhar bin Haji Mahiruddin who was born in Tambisan Island is also a member of prominent Suluk ancestry.

Peaceful measures shall be done to make everything running without abhorrence to repeat such matter to happen. In any peace talks conducted in the questions of Mindanao and Sulu Archipelago areas, perhaps the ancient traditional government shall be accommodated to cater to the inherited historical, legal and cultural elements in it.

                    

Until the past is resolved today to supply the future, never shall any peace be felt and achieved by generations of this archipelago and region. The design of “foreverness” to peace shall be embraced. If the formation of Sulu Archipelago’s own government is necessary to resolve the unprecedented matter in the so called “Southern Philippines”, then  why not? The question of Sabah perhaps will also be resolved in a peaceful manner.

Walking together as brothers to reach the peak of peaceful common ground for this “standoff” as serious matter is hoped to be achieved. This as to delete the memory of hatred and vengeance in the past, if there is any. There must be a proper channel to be commissioned to resolve this clash of claim. Insha Allah. Ya Allah please protect the Muslim Ummah from fitnah. Let us all SAVE PEACE!

Saturday, 23 February 2013 – Tuesday, 5 March 2013

Sandakan, Sabah, Malaysia

Let Us All Save Peace!

Let Us All Save Peace!

Let Us All Save Peace!

Let Us All Save Peace!

Let Us All Save Peace!

Let Us All Save Peace!

Let Us All Save Peace!

Let Us All Save Peace!

Let Us All Save Peace!

Let Us All Save Peace!

Let Us All Save Peace!

Let Us All Save Peace!

Let Us All Save Peace!

Let Us All Save Peace!

Category: Uncategorized

LET US ALL SAVE PEACE

Neldy Jolo
I woke watching television news

The jet plane is soaring high note 
Operation Sulu is launched forth

Until the intruders to get out
Malaysia always chose to peace
Come and let us all save peace
Philippines is wanting peace
For Sulu Archipelago is its part to ease
Sulu Royal Army chose to enter because of peace
They call homeland in the book pages
They decide to stay and die never ended
Many see this is not a good choice
But for them this is a pride to hold and take
Come and let us all save peace
For Malaysia also has to protect its state
Its sovereignty whether lives at stake
It has chosen the space to negotiate
And has given the time to withdraw in peace
But the “intruders” is hard to take the leave
Come and let us all save peace
Many children cried
Much wives shed tears
Every Mothers weep
Their love ones died but with pride
Our prayers to put ahead their faith
Come and let us all save peace
The eyes of the world where are you?
The humanitarian aid you have to do
Don’t you see the lives are here waiting?
The civilians need your helping
Do not wait until the time lapse to nothing
Come and let us all save peace and do something.
Come and let us all save peace
Take part and let us all save peace
Pray and let us all save peace
Where are you peace activists?
Come and let us all save peace
Let us all save peace!
This is the day that Malaysian Forces conducted “Ops Sulu” to drive the group from Sulu that recently entered Tandu’, Lahad Datu, Sabah. 12:41PM, 5th March 2013, Bandar Sandakan, Sabah, Malaysia.  Please Print and Distribute to Save Peace. Thank you. 
Get the copy here: 
http://www.academia.edu/2904281/LET_US_ALL_SAVE_PEACE
http://www.poetrysoup.com/poems_poets/poem_detail.aspx?ID=460893

Category: Uncategorized

TAUSUG INVULNERABILITY

Neldy Jolo

The Tausugs are known warriors. Never an honest writer skips to mention the bravery of the Tausugs as fighting men. The Filipino and American colonizers even inherited from their Spanish predecessors who coined the word juramentado as their way of calling the Tausug Gagandilan. It became known to British as Amok, taken from the Malay word amuk or mengamuk, which means to run out of control. In Bahasa Sug, amuk means nagwala’. 
A US Soldier cut up by a Tausug Kris in the hand-to-hand fighting in Bud Dahu bared his wounds for a Magazine photo.

Juramentado in the Spanish sense means an act of oath to die, but in the Tausug sense, it is an act of martyrdom known as pagparrangsabil. Anyone that executes it and gets martyred is known to be parrangsabil. All magsasabil or parrangsabil entrust their fate to Allah in the strength of yakin or confidence that no humanistic agent could harm or kill them. Whatever happens to them is from the “Will of Allah.”
Before going to fulfil the parrangsabil, the Tausugs ask the blessings of their gurus, Tuan Sharif or Tuan Imam. They sometimes visit the tombs of the dead gurus to seek barakat. Tuan Sharif or Tuan Imam is the religious guru of the Tausug citizens who give them the permission through the Will of Allah and Qudratullah.
These gurus are known to the Spanish as Pandita. In the history of parrangsabil in Sulu Archipelago, the Spanish destroyed and burned the tombs of many sharif and imam to prevent the Tausugs from visiting these tombs again. The Tausugs usually prefer to choose death rather than to put their maruah or dignity at stake.
The great history of Tausug parangsabil is the episode at Bud Dahu in 1906 and 1911, Bud Talipaw in 1911, Bud Bagsak in 1913, Corregidor Island in 1968, Burning of Jolo in 1974 and Pata Island in 1984. The main weapons of the Tausug warriors have are Kalis(Kris), Barung(Bold knife) and Budjak(Spear).
During the foreign colonisations, the parrangsabil would be seen  running in the streets killing as many as Spanish and American soldiers in the Jolo “Smallest Walled City” in the world and in the city of Zamboanga, Siasi, Bungau, Mapun, Basilan, Palawan and Lupa’ Higad.
Tausugs are fond of conversing during coffee breaks about the Tausug Invulnerability. There is no single conversation that does not mention this topic. Tausug belief of the invulnerability is taken from their belief of Allah’s will. It is only Allah that can protect them from harm.
In the psyche of the Tausugs, invulnerability is called “di’ pag-ukun” literally “cannot be pierced”. The impenetrable man, or man cannot be pierced, is known as “tau di pag-ukun” or “bunut basa” which is a Tausug slang which literally means “wet coconut husk”. It is also boldly known as kubulanthat means invulnerable to any sharp or metal objects, equivalent to the Malay word kebal. The modern era enemies in the fight with Tausugs see these kubulan like Robocop.
In a polite term, someone invulnerable is called “marayaw timbakun”. That’s in the sense of “good to be shot” because of his invulnerability to bullet. But everything is only referring to Allah’s will, nothing more and nothing else.

Datu Unga is a Tausug Master of Barungin 1900s who fought with colonizers in 1900s.

According to Tuan Sharif Aliazer, a person who is invulnerable to any sharp objects are of the good attributes; wayi lummi’ ha pangatayan (no dirt in the heartthose baying ulungun (caring) and baying kasihun (loving). Other attributes are based on knowledge or ilmu’. The person or a man who is knowledgeable shall have his yakin to the ilmu’ he has for any effect to invulnerability.
Tuan Sharif Malik Sheikh Ali said that one of the basic beliefs to strengthen the yakin of a person who not to be pierced by any sharp objects is the kasussihan (purity). Nur Muhammad is also said to be one thing. It is from Nur Muhammad, he said, that humankind was created. This results from of having no doubts about the Qudratulllah (The power of Allah).
He added that it is not about the skin or flesh that is invulnerable to bullets or any sharp objects but the ilmu’ about the elements in the objects that the human body have known. This is somewhat like the objects and the flesh is friends, thus knowing each other’s self.
Common practice of the Tausug before going to war is doing the mag-alamatumalamat or simple alamat. The Alamat is a compass to determine the safety of the day for one’s self. Someone will know from his self that the day is safe or not based from the knowledge he has. This is part of the Tausug belief to be safe from harm and injury. This is to determine the time when to attack the enemy and where to shoot the enemy.
Some Tausugs use the pitunang. Pitunang is to read chant on the bullet. One of the applications of alamat is pagtitik. The pagtitik is to count the letters of the names and every letter has its own counts.  The pagtitik is part of the putikaan or kutikaan. It is a plot to look at the bad and good luck for the day or the next and coming days and time.
The Tausugs who apply the knowledge to be invulnerable are not afraid to die; they practice what is allowed in Islam for protection from danger, harm and injury. This is so the people in a defensive war can continue for longer time through the Will of Allah.
There are many categories that Tausug is invulnerable to sharp objects or to bullets. One is that the bullets will reach the person’s body but the skin or the flesh is impenetrable by them. Another is that the bullet won’t reach the person and instead will melt as water or get scattered upon firing the target. And, the guns will themselves be blasted upon firing.

The classification of invulnerability varies from the practices of the Tausug men and women. The rituals are also varied from different pangadji or the teaching of guru.

This is one kind of the Pis Siyulatan that bears Ilmu’ inside. The Taususg are used to do and wear this. Yellow, green and white cloths are the most common. Putikaan is also sort of like this one.
Hampan: One classification is the wearing of amulets. It is called in Tausug as hampan-hampan used as habay-habay to tie around the waist or as headscarf. The hampan-hampan or amulets to be worn as habay-habay have many kinds.
There are amulets that are having its charm from the Quranic verses and vernacular words. Pis Siyulatan is also sort of amulet, a cloth written in it a Quranic verses. The cloth is of different colours, the most common is green, white and yellow.
Kabatinan: Another classification is Kabatinan. It is a belief on the unknown that exists.  One who believes in batin is the one who believes on the direct link with Allah. The charm used in this kind is the chant of Quranic verses. This is applied into water which is then drunk afterwards and using it to have a bath. This is also the application of kasussihan.
The pag-alamat or alamat is part of the kabatinan. Sometimes people use to understand this as sihir. Sihir is actually other classification, and it is also from Allah. This one is having its charm from the chanting to ask help from Allah to make someone invulnerable to any sharp objects; this kind is to refer to the Will of Allah. There is nothing in this world that passes without the will of Allah.
The intensive research regarding this invulnerability is indeed in need. The Tausug people shall understand the effect of this thing to defend the pride of being Muslim and a Tausug. Every manner practiced in this subject is an identity of people to be proud of.
Preservation by practicing is important. A guru shall not put this knowledge out of the space from the Tausug society. Whatever it is maybe, it shall be referred to the Will of Allah.  It is only His Qudrat that could shape this thing to effect. The Tausug practiced such for the preparation of any foreign attacks. The story of the foreign attacks affected the young generations to inherit what their forefathers did in the past.
Regarding the invulnerability, Tausug still believed in humility that “bang aku masipa iyaampun sin Tuhan, misan unu punglu atawa mahait di’da makamatay kaku (If I am still forgiven by Allah, whatever bullet or sharp objects cannot kill me)”.
Insha Allah ampunun sin Tuhan bang aun pardusahan sin katan Tausug ha katilingkal dunya!Amin Ya Rabbil Alamin!
Category: Uncategorized

TAUSUG: STILL A BRAVE PEOPLE?

By Neldy Jolo
None of any articles have mentioned about Tausug not being fighting men. The Tausug have even been classified as “first-class fighting men, and among them every able-bodied man might act as either soldier or sailor” in the book of Sixto Orosa or William D. Boyce.
This is the perception being inscribed in the psyche of every individual, both alive and dead, or people who are either enemies or friends of the Tausug.
I am personally proud to belong to this people. I am saddened to read the posting of Tuan Sharif Yazir Rajim about the fighting in Jolo. He regarded it as bad news. Yes it is indeed bad news for us Tausug, but good news to some and to the enemies. Who are these enemies, I personally do not know really.
The Tausug people who are still in the wild jungle of Jolo to defend their homeland from the enemies!

According to the news, the recent fighting is between the MNLF led by Ustaz Habir Malik and the “Abu Sayyaf Group” who held the Arab Journalist Baker Atyani, which occurred on the 3rdof this month of February 2013, in the early morning, a day I have marked in my heart.

Tuan Sharif Yazir Rajim posted: “Bad News: Nagbunu’ na in group hinda Ust. Habir iban sin Mujahidin ha Patikul kaina maynaat”. (There is a fighting between the group of Ustaz Habir and Mujahidin in Patikul this morning).
There are different commentaries on his posting, which I have reposted in my facebook wall. Some are favourable  to the MNLF, and others  are  to the ASG, but the rests are sad that people of the same faith, identity and cause for homeland are now engaged in a battle with one other instead of fighting the “satru”.
The posting got more than hundred commentaries. There are professors, lawyers, doctors and even farmers who have commented on the fighting. For the brave men, let the fighting go on–fight to the end until they realize what to do next.
Part of the commentaries had it that the MNLF wanted the hostages in the captivity of the Abu Sayyaf to be released, but the latter declined the request. This fighting was also reported to have ensued when a kid son of a Philippine Marine officer was allegedly kidnapped by the Abu Sayyaf. The MNLF wants to stop its homeland from being tagged as a kidnapping capital. 
Tausug MNLF Troop in the jungle of Jolo still in the struggle for self-determination.
Accordingly, the Abu Sayyaf has its own requests, one of which being to let Philippine release Sulu as an independent state. This is what the Tausug people have been fighting for since decades ago, hence both groups have been demanding for the independence of Bangsa Sulu.
February is significant to the history of the Tausug, for it is in this month that many of their battles have occurred.  On 27 and 28 February 1851, Jolo was raided and burned by the Spaniards, who were led by the Spanish General Urbiztondo. The Tausug fought valiantly.
On 29 February 1896 Jolo was raided and burned again by the Spaniards. And, on the 7th of February 1974, during the time of Philippine President Ferdinand Marcos, Jolo was burned again. This incident has made Jolo famous through the tag “Burning of Jolo”.
The Tausug fougth in Jolo after Marcos declared Martial Law in 1972

The burning is still under question as to who exactly the perpetrators—the soldiers of the Armed Forces of the Philippines or the MNLF warriors. This burning has inspired the Tausug International Ukkilist Rameeta (Rameer Tawasil) to paint his experience as a child who had witnessed the fighting during that time, and titled his art piece also “The Burning of Jolo”.
I am personally mourning all the battles and burnings of Jolo that occurred in the same month of February of different years. February is somehow celebrated as a “National Art Month” in the Philippines by the Filipinos.
The art month for the Filipinos is the burning or fighting month for the Tausug. Indeed, fighting is a Tausug art and act of defence from enemies attack and burning as to be reminded that their homeland was attacked. Is burning considered to be art too? Let’s celebrate art’s month!
American troop and the slain Tausug during the Bud Dahu Battle in 7 March 1907
In the past, great battles were fought by the Tausug versus Spanish, Americans, Japanese and Filipinos, and they were written in the pages of the world’s history books by prominent writers.  People cannot agree more with this fame.
Today, these warriors are fighting for the same ideology of cleaning the homeland of negative attributes.  Are Tausug people still brave?  I am reflecting to myself again—are the Tausug a brave people? Yes, Tausug are still a brave people in the name of truth and good.
The song “Bud Tumantangis” is a witness, whose lyrics partly go, “misan hisiyu atu tindugan da ha pantay” (whoever the adversary, the Tausug will fight him in the field). The legendary song was co-composed by Tausug Lexicographer, Dr. Benj Bangahan.
Tausug Citizen rally for independence. 17 March 2009 at Jolo, Sulu
What happened to MNLF and Abu Sayyaf today is still a big question of loyalty to the cause of independence and complete freedom. I am not to judge but to be reminded that no one would be winning the battle between brothers. 

I hope no more refugees to be fled to Sabah, Malaysia. If this would happen they could just be an additional to a many other refugees in hide-and-seek status, running from Malaysia authority afraid to be seized for no legal documents. 

I would remain convinced by what Professor Isnira Arap Baginda commented in my wall, “you are entitled to your own perspective and viewpoint, and so are we, in the end we are all accountable to Allah Subhanahu Wa Taala.”

Wallahu Alam!
This article is edited by the expert in Bahasa Sug, a practicing Medical Doctor, a Composer, a Writer and a Poet. He is known to me as the Editor and Publisher of Krisblade and a composer of the Tausug legendary patriotic song called “Bud Tumantangis”. This renowned man of honour is Dr. Benj Bangahan!  
Category: Uncategorized

TAUSUG: STILL A BRAVE PEOPLE?

By Neldy Jolo
None of any articles have mentioned about Tausug not being fighting men. The Tausug have even been classified as “first-class fighting men, and among them every able-bodied man might act as either soldier or sailor” in the book of Sixto Orosa or William D. Boyce.
This is the perception being inscribed in the psyche of every individual, both alive and dead, or people who are either enemies or friends of the Tausug.
I am personally proud to belong to this people. I am saddened to read the posting of Tuan Sharif Yazir Rajim about the fighting in Jolo. He regarded it as bad news. Yes it is indeed bad news for us Tausug, but good news to some and to the enemies. Who are these enemies, I personally do not know really.
The Tausug people who are still in the wild jungle of Jolo to defend their homeland from the enemies!
The recent fighting is between the MNLF led by Ustaz Habir Malik and the Abu Sayyaf headed by Tuan Raddulan Sahiron, which occurred on the 3rd of this month of February 2013, in the early morning, a day I have marked in my heart.
Tuan Sharif Yazir Rajim posted: “Bad News: Nagbunu’ na in group hinda Ust. Habir iban sin Mujahidin ha Patikul kaina maynaat”. (There is a fighting between the group of Ustaz Habir and Mujahidin in Patikul this morning).
There are different commentaries on his posting, which I have reposted in my facebook wall. Some are favourable  to the MNLF, and others  are  to the ASG, but the rests are sad that people of the same faith, identity and cause for homeland are now engaged in a battle with one other instead of fighting the “satru”.
The posting got more than hundred commentaries. There are professors, lawyers, doctors and even farmers who have commented on the fighting. For the brave men, let the fighting go on–fight to the end until they realize what to do next.
Part of the commentaries had it that the MNLF wanted the hostages in the captivity of the Abu Sayyaf to be released, but the latter declined the request. This fighting was also reported to have ensued when a kid son of a Philippine Marine officer was allegedly kidnapped by the Abu Sayyaf. The MNLF wants to stop its homeland from being tagged as a kidnapping capital. 
Tausug MNLF Troop in the jungle of Jolo still in the struggle for self-determination.
Accordingly, the Abu Sayyaf has its own requests, one of which being to let Philippine release Sulu as an independent state. This is what the Tausug people have been fighting for since decades ago, hence both groups have been demanding for the independence of Bangsa Sulu.
February is significant to the history of the Tausug, for it is in this month that many of their battles have occurred.  On 27 and 28 February 1851, Jolo was raided and burned by the Spaniards, who were led by the Spanish General Urbiztondo. The Tausug fought valiantly.
On 29 February 1896 Jolo was raided and burned again by the Spaniards. And, on the 7th of February 1974, during the time of Philippine President Ferdinand Marcos, Jolo was burned again. This incident has made Jolo famous through the tag “Burning of Jolo”.
The Tausug fougth in Jolo after Marcos declared Martial Law in 1972

The burning is still under question as to who exactly the perpetrators—the soldiers of the Armed Forces of the Philippines or the MNLF warriors. This burning has inspired the Tausug International Ukkilist Rameeta (Rameer Tawasil) to paint his experience as a child who had witnessed the fighting during that time, and titled his art piece also “The Burning of Jolo”.
I am personally mourning all the battles and burnings of Jolo that occurred in the same month of February of different years. February is somehow celebrated as a “National Art Month” in the Philippines by the Filipinos.
The art month for the Filipinos is the burning or fighting month for the Tausug. Indeed, fighting is a Tausug art and act of defence from enemies attack and burning as to be reminded that their homeland was attacked. Is burning considered to be art too? Let’s celebrate art’s month!
American troop and the slain Tausug during the Bud Dahu Battle in 7 March 1907
In the past, great battles were fought by the Tausug versus Spanish, Americans, Japanese and Filipinos, and they were written in the pages of the world’s history books by prominent writers.  People cannot agree more with this fame.
Today, these warriors are fighting for the same ideology of cleaning the homeland of negative attributes.  Are Tausug people still brave?  I am reflecting to myself again—are the Tausug a brave people? Yes, Tausug are still a brave people in the name of truth and good.
The song “Bud Tumantangis” is a witness, whose lyrics partly go, “misan hisiyu atu tindugan da ha pantay” (whoever the adversary, the Tausug will fight him in the field). The legendary song was co-composed by Tausug Lexicographer, Dr. Benj Bangahan.
Tausug Citizen rally for independence. 17 March 2009 at Jolo, Sulu
What happened to MNLF and Abu Sayyaf today is still a big question of loyalty to the cause of independence and complete freedom. I am not to judge but to be reminded that no one would be winning the battle between brothers. 

I hope no more refugees to be fled to Sabah, Malaysia. If this would happen they could just be an additional to a many other refugees in hide-and-seek status, running from Malaysia authority afraid to be seized for no legal documents. 

I would remain convinced by what Professor Isnira Arap Baginda commented in my wall, “you are entitled to your own perspective and viewpoint, and so are we, in the end we are all accountable to Allah Subhanahu Wa Taala.”

Wallahu Alam!
This article is edited by the expert in Bahasa Sug, a practicing Medical Doctor, a Composer, a Writer and a Poet. He is known to me as the Editor and Publisher of Krisblade and a composer of the Tausug legendary patriotic song called “Bud Tumantangis”. This renowned man of honour is Dr. Benj Bangahan!  
Category: Uncategorized

BURANUN AND SAMA: “…BONDED BY BLOOD AND MARITAL RELATIONS…”


Neldy Jolo

“For the native Tawi-tawian, to be called “Samal” is something that is NEGATIVE or not pleasing and acceptable to their ear or feeling. Most often, the term Samal is used by the Tausugs in particular in referring or calling the Bangsa Sama which has a connotation of insults or humiliation on them. For the Bangsa Sama or native of Tawi-Tawi, the most appropriate term is SAMA when referring to their tribe. And it is SINAMA when referring to their dialect.”- Datu Habib Sarifuddin Maulana
Datu Habib Sarifuddin Maulana posted in the facebook group “Moro History and Culture” about the word Samal being negative. And I personally asked “why it became Samal and what does it mean by the word Samal to mean negative?
And I am not personally convinced that being “Samal” connotes negativity in meaning. I never have encounter saying that “Samal” mean something negative. I wanted to know from Brother Habib Maulana how he derived to conclusion: “to be called Samal is something that is negative”. He also pointing out that the Tausug is the patron of the negative name-calling: “insults and humiliation”.
As I understand personally, never in my heart that when I use the word Samal that I have negative meaning in it. So far, I love calling them such because it is their name. Though “Sama” is also widely used term for them.
Some professionals are now distancing themselves from the term “Samal” because for them it connotes bad meaning- which bad meaning they also do not know. If it connotes such, what it is “connotes” supposedly?
Accordingly, Sama is a name for professional “Samal”. Those who are still cling to their ancient lifestyle living in the boat still being called Samal, Luwaan, Pala-u, Bajau, Sama Dilaut or Sama Deya.
Kah Much-Shim Arquiza, head of the “Sama Dilaut Home of Living Tradition” never mention that Samal having a meaning that connotes negativity. I hope that Kah Mucha could give us the comprehensive studies about the definitional and meaning of “Samal” or “Sama”. What distinguish them, so other people may not use the word to hurt others?  
Let us understand the comments of some brothers about the claim of Datu Habib Sarifuddin Maulana. Mohd Zakir Abdullah enumerates his counter-arguments by saying:
“My friend DHSM is implying something that could ignite an open debate on certain ‘old wounds’ including a personal vendetta upon the Tausug most of whom are just as apologetic and amiable as he and his associates are. Let us be honest among ourselves. It is not only the Tausug that should be faulted for using the term “Samal” for the real ones as it was the only known and accepted term then.
If I remember right, the term “Sama” was coined only a few years back and the absence of a duly constituted authority to right the wrong on a broader scale, contributed to the slow change in attitudes and use of the undesirable term. It is for this reason that we should all the more hasten the realization of the restoration of the Sultanate of Sulu Darul Islam (SSDI) to hasten the propagation and education of the “rest of the world” (not only Tausugs) to use the right term.
There is no denying the fact that there were many Tausugs at fault, including myself, because frankly I knew no other term to use correctly, until recently. If I may highlight, here are some of the detail of the faults that lead to the deepening of ‘identity crisis’:

1. Due to language barrier and lack of understanding of the Sama dialect, to the Tausug in general, all dialects that use “AHU” for a positive reply, sea gypsies and Sama included, they are the same. Therefore, the negative reflections upon sea gypsies are sometimes applied on Sama, which is entirely wrong. But as there were no controlling or mitigating mechanism to right the wrong, and when the wrong was repeatedly used for generations without any objection, the tendency is for it to become a gospel truth.

2. Being the target for colonial divide and rule, all tentacles of the colonial government were subtly used for the purpose until the term “colonial mentality” became the norm in almost all facets of the Muslim or Moro society, to the point that some Moro elites act and sound more Filipino than a number of the colonialists themselves.
Not long after, every minute mistake committed by one tribe over the other is highlighted to heighten contradictions and animosities. The colonialists were highly successful in creating such animosity between tribes in such a way that today no tribe can effectively unite with another.

3. On the issue of so-called royal or monarchial abuses committed by a limited few among the Datus, those were a disgrace and should not be repeated under current realities. Such despicable acts are not true only to the royal datus of Sulu, but it just happened that the monarchy did nothing to punish the perpetrators of the injustices.

4. Nevertheless, being already educated and learned in the way of Islam, we all can overcome all the previous weaknesses in our idiosyncrasies by embracing only what is good and shunning evils. It is not easy to establish a nation, but we can do it and must do it for the sake of our posterity.
We are strongly bonded by blood and marital relations, and have not declared war on one another. Even the colonial government which have massacred a number of our own people; we still can forgive and forget their atrocities.
Therefore, there is no reason why the Tausugs of Buranun, Sama and other ethnic affiliations cannot unite for their own good and for the welfare and security of the succeeding generations.”
A writer and a researcher of Taw-tawi, Abe Dalaganresponded to Habib Maulana’s post:
“Tuan habib, to the best of my knowledge, the term “Sama” is a pidgin word. It came into vogue only after the establishment of the Sulu Sultanate in 1450. That was the time when the Buranun, Orang Dampuan (from Cambodia) and Orang Banjar (from Borneo) of Jolo Island began to call themselves collectively as “Tausug.”
At about the same time also, the latter began to look down upon the coastal dweller “Sangaliyah” and Badjao tribes as lesser subjects of the sultan and therefore the denigration as “Samal,” meaning, uncivilized (i.e., in the sense of being in the lower hierarchy of the sultanized Sulu Archipelago). Otherwise, before Islam came and before the establishment of the sultanate, the Buranun (read: a forbear of the Tausug) were nothing also but proud and stubborn savages.
As the centuries went by, the “Tausug” or “Aa Suk” intermarried with the Sangaliyah (and the Sangaliyah with the Badjao) and the “Sama” came to be born, replacing the Sangaliyah.
The Sama is neither Badjao nor Tausug. It is mixed-blooded (with Indonesian color, of course, as the Sangaliyah were originally Indonesians).”
Whatever the connotations that it has, let us used the name that is not hurting to the people who are calling themselves “Sama”. Although Sama and Samal for me just a matter of additional letter “L” in the tip and a matter how do we put into “insults and humiliations”, but I prefer to call them Sama as a generic or collective name to Samal, Bajau and whatever nicknames they have.
But never blame the “Tausug” to use “Samal” as there are no any bad connotations and meaning to them as I assume based on my personal understanding of it, because I am a Tausug.
Again, what does it mean by “Samal” to connote negative meaning and “insults and humiliation”?
Category: Uncategorized

SULU FLAG IS TUKAG GAGANDILAN!

Neldy Jolo
Ayah Ratuka wrote the poem as an honour to the flag of the Sulu Darul Islam and called it “Tukag Gagandilan” that means the “Warriors’ Pillar”. This is to dedicate to the fallen martyrs of the Tausug Gagandilan (Tausug Warriors) who fought several years past with the foreign colonisers until to this date.

The clutches of the enemy never tighten in the hands of the Tausug Warriors, for they fought valiantly without turning their back in facing the enemy.

Death for them is everlasting life. No matter how hard is the struggle, that hardship is the way to hold them to fight in their lifetime. It is indeed a perpetual commitment of the generations to come until the final victory is achieved as they believed victory belongs to Allah alone, where death is considered a victory.

That is why the MinSuPala Mujahidins still in grip of “Victory or Martyrdom”. Either one of it is achieved still in a boundary of winning. There is no such question and ending if when the Tausug could enjoy the winning. The struggle itself is a winning.

The freedom has been achieved; the only remaining one is the complete independence. Let the burning desire of the next generations to continue the sailing ship to independence. Independence is a right and let this right be practice to complete the spirit of freedom.

Freedom is only a freedom, but independence is the spirit of freedom. The real independence is to practice and execute it. One of it is by abandoning the leverage of the enemy.
Now, let us read the poem by our heart and shout it loud within us and tell the world: Tausug Mahardika, Tausug Mahardika, Tausug Mahardika! 
TUKAG GAGANDILAN
Ayah Ratuka

Layag hi banug-banug

Tulak ha dagat Sug

Mangatuh di malungkup

Tindug sintak sin barung

Pahallawan umunung

Kibad hula’ mahanung

Misan da hangka tikang

Atuh di’ da daganan

Maruah in baugbugan

Janji sin kamaasan

Hi tukag ha pantayan

Panji sin gagandilan

The English translation of this patriotic poem is below here:

  
WARRIORS’ PILLAR

Ayah Ratuka

Sailing of the Vinta

Travelling the Sulu Sea

That defied no defeat

To stand raising Barung

The patriot will come along

Waving the peaceful country

Even just one step

From the enemy will never run

It’s the dignity to defend

The pledge of the elders

To heave in the field

The flag of the warriors!

The Malay translation:

 TUNJANG PERWIRA
Ayah Ratuka

Pelayaran perahu

Perjalanan di Laut Sulu

Melawan tidak terkalah

Berdiri menaikkan Barung

Pahlawan datang bersama-sama

Kibaran negara yang aman

Walaupun hanya satu langkah

Dari musuh tidak akan berpatah

Mempertahankan maruah

Ikrar pemimpin

Tonggakan di medan luas
Panji para pahlawan!

Category: Uncategorized

SULU: “…SOVEREIGN AND INDEPENDENT…”

Neldy Jolo


I am posting the message of a friend who has shown respect and understanding towards the plight of the people of Sulu Archipelago and Mindanao. This sympathetic idea to write is indeed a legacy in the paragraph of the Sulu independence movement history. Thank you for this review.


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Assalamualaikum, Nel.

Here I attached below my NOT completed summary about entry “Alhamdulillah, done with “TAUSUG & KESULTANAN SULU”. Need your help to check it out. Hope you can help me to check the content. I wrote this in December last year and didn’t go through this before I sent this email. Thank you Nel!


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Assalamualaikum Warahmatullahi Wabarakatuh!


Dear Readers,


I found this video in YouTube (http://www.youtube.com/watch?v=VRvlZET-vE4) for us to think about them before we go future. We have to know about this, the IMPORTANT knowledge to share with others (especially our brothers and sisters in ISLAM)


Why we need to help them because they are human and they are Muslims?!
Please pray for them, they need us! 
Fact 1:


“SULU is NOT part of PHILIPPINES.”


The truth is that each and every step along Sulu’s path from sovereign and independent nation, to annexed territory, to state, was done in violation of laws and treaties then in effect, without regard to the wishes of the Tausug people.


SULTANATE OF SULU Government – is the De Jure Government -“a government of right; it is the true and lawful government.” (Taken from –http://theislandsofpearls.tk)


“Remember, Mindanao and Sulu were NEVER parts of the Philippines. These territories have their own government ruled by a sultan.” Zamboanga Today, Thursday, June 22, 2006, pg11- (Prof.) Datu Emmanuel D. Mangubat (Bato-Bato  Sa Langit), taken from Tausug & kesultanan Sulu pg184.

He (Prof.) Datu Emmanuel D. Mangubat) also stated that he regret with the pretenders of Sultan Sulu that claimed they are Filipinos.


“Here comes a pretender to the throne of Sulu Sultanate who called for unity because “we are Filipino?”

Definitely he is not a Filipino citizen; if they want independence definitely they cannot call themselves Muslim Filipinos.


The answer to the question:  Are adherents of Sulu Sultanate Filipinos, is NO”. (Tausug & Kesultanan Sulu, pg159- http://royalsulu.com)

Fact 2:


“throne & properties”


Human nature is a complex thing. There are many factors that affect it, many factors that help create it and drive it. Through virtue and vice it becomes the driving force behind most humanity. Through my observations I noticed that one of the features that stand out most out of all others is avarice. Greed!

Materialistic value, lust for power and self-centeredness are all different types of greed and do dabble within the other parts of human nature to which the name sin has been applied.


In the end, simple greed and self interest any concerns or moral right and legality. Sulu was stolen from her people for the benefit of wealthy individuality, and the justifications for the crime were invented after-the-fact.

Who were this group of people and why did they overthrow the government land and properties?

Fact 3:


“Juramentado (Berani Mati) & Jeehad of Tausug Muslim (a.k.a Moro)”


Explanation by Mr Neldy Jolo to me as I asked:


“…Rayyan Makno: “Islam teaches the truth and nothing but the truth. Moro is never the true name of our people.”


I agreed with the first statement but for the “Moro is never the true name of our people. Can u help me to explain?”


Moro is nowadays a term given to the Muslims way back the coming of Spanish to the Sulu Archipelago (Sultanate of Sulu) and Mindanao (Sultanate of Maguindanao) in the year 1578. So Moro is not the original name for the people of Sulu and Mindanao. Moro is just to identify the Muslim from Christian called Indio and eventually became Filipino.


Tausug is a collective term for the people of Sulu Archipelago (Tausug means Sulu People – Tau is people, Sug is Sulu.)


Tausug is national identity of the people of Sulu Archipelago (Sultanate of Sulu). When you say “Tausug” you would mean people of Sulu Archipelago – referring to national identity but Tausug is Muslim based from their religious identity (Moro as Spanish called them such).


As the world know when there is a fight between Muslims and non-Muslims, Muslims don’t just do war like others. They will fight until the end of their life to protect their Iman & Islam. Same goes to Sulu/Tausug Muslim.


As stated in “Tausug & Kesultanan Sulu’ by Asree Moro (pg51): 


“Islam itu datang ke Sulu adalah atas usaha para ahlul Bait. Orang-orang Sulu/Tausug itu telah menjadi terbilang dan gemilang setelah mereka masuk islam keseluruhannya. Maka ditanamkan semangat jihadyang tiada dalam agama anutan mereka sebelum ini. Para Ulama’ membawa kalimah tauhid ke hati-hati orang Tausug itu. Walaupun para ulama’ itu telah pergi meninggalkan mereka, namun semangat mempertahankan aqidah mereka tetap utuh hingga ke hari ini. Semangat mereka itu menakutkan bangsa-bangsa penjajah yang datang menjajah ke negara dan aqidah mereka hinggakan mereka di gelar Juramentado (Berani Mati)” 

Fact 4:


“Problem occur when they (Tausug) came to Sabah (Borneo) as Refugee illegally in Malaysia to cont their life”


I don’t know how to explain this. It’s full of dilemma and I pity them all. They came to Sabah to save their family from being killed to continue their journey as Muslims; they have to survive so they can be one of the fighters for their country in future. They need food, they need knowledge, and they need us!


As Refugee in Malaysia, the law stated that they will be punished by minimum six times whipping, and they will be sent to their own country. However, as I know, the refugees will be coming back again after sometimes surviving themselves. You can’t imagine how they gone through this “test”.

Oh, Allah. Please save them. Give them strength. Amin!


They need our help! I agreed and understand why Malaysia government applied this law. But how can we save them, is there any ways to help, is it fair for them? May Allah protect them all with a good dignity always. Amin!

Nur AKN

-5732962910-

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SULU SAIL IN INDONESIA: “NOT A TOURIST BUT A TRAVELLER”

Neldy JoloMany wanted to visit Bali, as I wanted too. Travellers speak and write their experiences in their blogs and videos how exciting the views, beaches and other ruins and remnants of the ancient belief of Hinduism and how affordable the food are….

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SULU SAIL: TRIP OF THE SULU PIRATE!

SULU SAILTrip of the Sulu PirateNeldy JoloIt starts from the sail where it begins. The heritage reveals still the unconquered men of the seas remain. There is so much to remember but many have been forgotten. In the stories of men that freedom is not m…

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TAUSUG: “FIGHT…NEVER TURN AWAY FROM THE ENEMY”

Neldy Jolo
After the series of articles I posted in this blog about Sulu Archipelago and Tausug, I received different kinds of question. The provoking questions never missed but I didn’t find it awful. Fortunately many got the sensible inquiry for the benefits of the international public.

I answered sincerely in the limited capacity I have for I hope everyone could understand my answers to some of the questions. These answers to the questions I have is to clear the blurry knowledge of the Tausug themselves upon hearing that a Tausug Citizen Movement being launched right now in the territory of the Sulu Archipelago is dangerous.  This is to deny their existence as Filipino Citizen. Let us read below and internalize such points here:  


A common adage that builds the Tausug being is, “misan muti’ in bukug ayaw in tikud tikud,” literally means: “let the bones whiten never the heel exposed.” It means: “Fight on come what may; never turn away from the enemy.”

Question:

1. When did the Tausug become Muslim, does Islam still has the great role in Tausug society today?


Answer:

Tausug knowledge of Islam and moral principles led them to a more refined understanding in dealing with the mosaic of communities within the Sultanate of Sulu Darul Islam (SSDI) and the rest of the world as part of Dar al-Islam (Abode of Islam). 

Islam has a great influence on the Tausug society. It has become their way of life, one that they will defend at all costs in the name of justice, truth and liberty – free from foreign domination. Islam contributes to the heroic resistance of the Tausug against colonialism.

The peaceful triumph of Islam in the Tausug psyche led to the Islamization of their customary law known as ADAT, an institutional practice that had already made them a budding great nation even before the advent of Islam.

Having discerned the beauty of Islamic concept of leadership in the 13th century, Tausug village politics under “adat law” was Islamized. Oral tradition says, as early as 7th century, Islam has been embraced by the Tausug but not as a holistic norm or comprehensive system until Sulu Sultanate was formed in 1405 by Sultan Shariful Hashim, a descendant of the Prophet Muhammad (peace is upon him). 

As soon as the Tausugs become Muslim, they infused Islamic values and ethics to their government which resulted to the institution of the Islamic way of life and justice in their homeland of Sulu Darul Islam. 

The survival of Islam as an ideological force in the Sultanate of Sulu Darul Islam amidst colonial onslaughts between the 15th and 19th centuries is indicative of the almost literally unaltered ideological climate in its orbit. It also remains practically undisturbed by the modern political domination of the Republic of the Philippines in over half-a-century, which the Tausug hardly accepted to live with.

Islam had strengthened the ideology, political system, governance and spiritual consciousness of the Tausug. This consciousness gave rise to an integrated people that legitimized the institution of the Sultanate of Sulu Darul Islam nationhood.

Tausugs with deep awareness of Islam are continuing the resistance to any perceived colonization process to preserve their adat, human rights and Islamic identity from assimilation. This needs to be understood by the Philippines as well as the international community. Hence, the total independence of their nationhood or statehood is indeed crucial for peace and stability to return to the territory for the benefit of all concerned.


The impregnable strength of the Tausug lies in the spiritual power of its ideology molded by adat and Islamic consciousness that are deeply rooted in the foundation of their raison d’etre coupled with courage and confidence.

The wars fought by the Tausug were all imposed wars, forced upon them by foreign carpetbaggers and colonialists, thus fighting against colonialism has became an expression of the Tausug determination to preserve their inalienable rights and freedom (of religion, homeland and political institution). 


Question:  

2.  Does the Tausug as people or citizens consider themselves Filipino in any way and what it means to be Tausug?

Answer:

Tausug is not Filipino in any way and never will they consider themselves as Filipino. However, in documentations, as a Tausug under Philippine citizenship system, Tausug as people have no choice but to acquire certain documents required to go abroad and other legal necessities. 

By force majeure, Tausug is considered Filipino, but their hearts and minds and idiosyncrasies are completely different from Filipino. Therefore, aside from personal convenience, indeed I remained as a Tausug. 

Tausug is the national identity of the people of the Sultanate of Sulu as part of the world Dar  al-Islam who the colonialists never subjected to bow to the bullets of their guns, to the blades of their swords and to the ‘holiness’ of their cross.

As a Tausug, other peoples must understand the history and tradition of the Sultanate of Sulu Darul Islam thoroughly. The word Tausug is not merely a national identity but a character, flesh and blood that composed someone’s being and psyches – a Tausug being.

Tausug being means one whose vocabulary of conscience never contains the word “surrender”. Although, as a matter of fact, Tausug is not only a lover and an epitome of peace, but, as a good Muslim, is among the most hospitable peoples in the world.


Question:

3. How does the Tausug see the importance of Sulu Sultanate today?

Answer:

Some of the Tausug royalty view the Sultanate of Sulu as their own or a property of the “heirs” of the former Sultans of Sulu, and believed the Sultanate throne belongs to their lineage only. Such perception is wrong for the Sulu Sultanate is owned by the hambaraayat or the whole Tausug masses, the citizens of the country, Sultanate of Sulu.

Sultan is just the recognized head of government, elected by the hambaraayat or citizens from among the “heirs” to the previous sultans, who has no right to claim the land as his own property. Sultan is just Allah’s vicegerent and trustee, to take care of the people, territory, government and sovereignty of the State – not to abuse the power vested in him on behalf of the people.

The Sultanate of Sulu is still relevant and very important to the Tausug until today, for even while the de facto Philippine government is still in the territory of the de jure Sultanate of Sulu Darul Islam, the Tausugs have always been practicing their Islamic Shari’ah and customary law – the adat. Philippine law is irrelevant to them in general; one that they can live without, especially family law, including the civil and political laws.

It is in the name of the de jure Sultanate of Sulu government and the Tausug (their collective national identity and citizenship), that sovereignty of the Sultanate of Sulu was only temporarily shelved under illegal occupation of the Philippines but never lost to the colonialists.

The sovereignty of Sultanate of Sulu can never be denied or transferred to other nation because sovereignty, according to international law, is permanent and perpetual which no purely legal justification can subvert, unless the Tausugs freely hand it over to other nations.


Question:

4. Does the Tausug have a code of behaviour and honor and we have seen that honor is very important for many of the people. How it is important to Tausug?

Answer:

The honour code of behaviour or the customary law of the Tausug is known as Adat. Adat is the total philosophical belief of the Tausug of both ancient cultural traditions that later assimilated and merged to the application of Islamic law. 

For instance, one of the Adat is using the “kaban” to let the accused swear or take oath on it if he really is innocent of the offense. It is believed that by swearing on the kaban, the truth will be revealed one way or another. Kaban is a specially-designed “box” to contain the Holy Qur’an. 

Added to the Tausug Adat is the pagludjum or magludjum where applied to predict something for the future, based on astronomical, geophysical and environmental conditions? The code is called ludjuman patahunan. 

Another thing is Kutikaan, a sort of code to determine whether today, tomorrow or the next day will be suitable for the people to start a war, to build a house, to start planting and to solemnize a marriage. It is similar to the Chinese Feng Shui. 

In terms of honour, in the Tausug values and idiosyncrasy, to run away from a fight with the enemy is an enormous shame to oneself and the family forever. The Tausug also believed that to die in defence of personal, family or national honour is worth than to live a life in shame for it. 

A common adage that builds the Tausug being is, “misan muti’ in bukug ayaw in tikud tikud,” literally means: “let the bones whiten never the heel exposed.” It means: “Fight on come what may; never turn away from the enemy.” In the Tausug tradition, even if death is staring at them; they would still be willing to sacrifice for the sake of justice, liberty and peace.

The Tausug is the worst of enemies but the best of friends. As an enemy, there is no compromise and revenge is the only solution, they’ll defend themselves to the last man and will be your enemy forever. As a friend they will defend you even to face death. That is the spirit of loyalty of the Tausug, perhaps unparalleled in the history of friendship anywhere in the world.

Question:

5. How would you compare the situation of the Tausug in Malaysia and in the Philippines?

Answer:

The Tausugs have become strangers and foreigners in their own homeland. The situation of the Tausug in general, whether living in the Philippines and or in Malaysia, is precariously almost the same. 

From the Philippines they are driven by war, poverty and lack of livelihood and from Malaysia they are deported as illegal immigrants due to lack of legal documents to reside in Malaysia. Although some have got the passports intended for refugees and others the Malaysian identity card as Malaysian Citizens, but still there are hundreds of thousands more illegal immigrants in the eyes of Malaysian law. 

In the Philippines, the government have already tagged them as ’terrorists and kidnappers until proven otherwise’; and are being bombarded from air, land and sea, whenever the Armed Forces of the Philippines feel like poking fun on them! In Malaysia they are known as illegal immigrants; arrested, detained indefinitely and subjected to few strokes of the rattan before being deported back to the “war-zone” created by the Philippines.

In some cases, after few weeks from deportation they will go back to Malaysia to try their luck again for livelihood. Although they also face the harsh reality of life in Malaysia, at least the worst is only few stroke of the rattan. In the Philippines, they have to tackle an almost daily barrage of artillery and bombs as their villages have already been designated as “no-man’s-land”. So goes the cycle of misery that the Tausug is facing in both countries.

This is the reality of the situation and the reason that the Tausug Citizens of the Sulu Sultanate Darul Islam are now staking their lives in reasserting their inalienable rights to self-determination and independence, by re-establishing the government of the de jure government of the Sultanate of Sulu Darul Islam, as an independent country. 

They have declared that they are no longer Filipino Citizens but Tausug Citizens of the Sulu Sultanate Darul Islam. They have issued their own Tausug National Identity Card as well as the Tausug Birth Certificate.

The Tausug have never asked the Philippines to grant them independence, but it is incumbent upon the rest of the world to recognize them as independent people under a sovereign Sultanate even before the Philippines came into being.

Let the world be a witness to the transition from the de facto government of the Republic of the Philippines to the de jure government of the Sultanate of Sulu Darul Islam in the territory peacefully.

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TWO TAUSUG LEGENDS: “JULFEKAR IN THE BRUSH OF RAMEETA”!

Neldy JoloRAMEETA: THE INTERNATIONAL TAUSUG UKKILIST By Nelson DinoSaloma Bistro, Kuala Lumpur, Malaysia, 27 March 2012.RAMEETA also known as Rameer Tawasil is a multi-awarded Tausug visual artist and one of the most widely recognized young Muslim arti…

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LANGKAWI: “AN EAGLE FLIGHT BUT NOT FLYING”

Neldy JoloLangkawi in Bahasa Sug (Sulu Language) means “go step over or go step off”. It is from the root word langka and langkaw meaning to step. Langka and Langkaw also means an act of a child who is spoiled or demanding to the parents. The word “L…

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UNSTORY TOLD: COURAGE BEHIND THE BURNING OF JOLO

Neldy Jolo

All I know is my father story about war in Jolo in 1974. That was it until I heard from someone else and read something about it in an article. No book in particular that talk about this.

Pittsburgh Post-Gazette reported in 16 February 1974 that there ten thousand dead as well as missing in fighting over ten days between the “Moslem Rebels” and Philippine government troops. It is also said that more than two-thirds of Jolo city was destroyed in the fighting that begun in 4th February.


The Palm Beach Post reported on 12 February 1974, thousands of refugees fled from burning Jolo town, where air force planes bombed and strafed as government troops battled “Moslem Secessionist”. One–quarter to one-third of Jolo town was burned.
Former Philippine President Fidel V. Ramos was Major General this during this time. This general as commander of the Philippine Constabulary later became friends of the MNLF leader, Prof. Nur Misuari, after they signed Final Peace Agreement in 1996. This friendship was built up after 22 years of becoming an enemy from 1974.

The rebels described as “Mawis” pidgin Moaists, follower of Mao Tse Tong communist doctrine of China. Through this doctrine that Prof. Nur Misuari was labelled as such for he was reported to be using the “red book”. He also studied the book of Fidel Castro as well as the book of socialism by Colonel Muammar Khadafi known as green book.

My father told me about the green book and the Fidel Castro book for guerrilla tactics that he also read. This is why I personally write about Prof. Nur Misuari as a tribute to his heroism and I called it the black book, entitled: Maas Nur Misuari.

The secret behind the war on the dates 4-7 February 1974 is to regain the independence of Mindanao and Sulu sultanates from the Republic of the Philippines by forming Bangsamoro Republik.

The principle is to defend the “bangsa, hula iban agama” which is people, country and faith – Fisabilillah, not of the accusation being thrown to Prof. Nur Misuari as he was communist-socialist and not Islamic.    

The greatest thing to be remembered in this incident is the statement written in the wall of Notre Dame College. As this was written in the pages of history, scribed by Talib using his comrade’s blood: “in kami parang sabil nagbawbug sin hula’, bangsa iban agama (we took oath to defend our country, people and faith”.

Datu Habib Zakaria Abdullah praised the martyrs in this incident saying that, “the real heroes and shahid talk only very little, and even the little things they do still means so much to so many, Allah is the Greatest”


Dr.Benj Bangahan has this to say that:

“It’s my understanding that that wall writing was done by Ustaz Abdulyakin Mandangan, my second cousin from Bandang, Talipau. He was a member of the “manglalagut squad”, waysinapang, pakukus sadja in diyara. Manjari ku pariksaun magbalik ha manghud niya, hi Ustaz Muktadir Mandangan, yan ha tiyanggi naghuhula.”

“After talking to my coz Ustaz Muktadir Mandangan, the younger brother of Ustaz Abdulyakin, I think it is now likely that the blood was that of Abdulyakin, but written by Talib. They are both martyrs, and Allah blessed them.”

“I just talked to my coz Ustaz Muktadir in Jolo, the younger brother of Ustaz Abdulyakin Mandangan, whose blood is presumed to be the one used in the writing on the Notre Dame wall. He said that the accounts of those who returned pointed to the blood of Abdulyakin, and this seems to be a writing on the wall (no pun intended) because it’s a common knowledge among the rebels loop.”

“When Muktadir visited Cotabato sometime ago, where he met MILF’s Murad, he was asked if his family name Mandangan was related to the martyr Abdulyakin Mandangan, pointing to the wide recognition of his martyrdom. Muktadir, however, could not recall any Talib (the supposed writer) who had been part of the “manglalagut squad” or any squad, so we have to further search.”

“An encouraging note: there was a nest of an M60 at the side of Notre Dame manned by a soldier, which apparently was a big stymie to the onslaught of the MNLF. Abdulyakin, who had refused to carry a gun and relied only on his barung, volunteered to engage the soldier in order to paralyze the M60. The soldier was later found to be chopped to pieces.”

Ambu Noralyn Mustafa tells us the story when she was visiting the place where this statement was scribed:

“I saw this five days after it was written, in duguh pula pa. The blood smears told a story: The one who wrote it leaned on the wall as he went down the stairs, apparently wounded, because the blood seemed to be wiped on the wall trailing down on the stairs where he fell because there was a pool of blood there, and another huge pool on the landing. Obviously there were two bodies, Talib and Abdul. That was when I could no longer hold back my tears.”

“I have often wondered: how come Jolo celebrates March 18, the day of the Jabidah mutiny as “Freedom Day,” and yet there is no mention whatsoever of February 7, 1974 when hundreds of mujahideen were killed, some of them our best and brightest? Not even anything to memorialize them like a marker, or even offerings of dua-a”

“Remember how they died. Most did not have a decent burial. Out of respect for their memory I will no longer mention here how their bodies were disposed of. They do not even have graves that their families can visit. We don’t even have a roster of their names. They just disappeared from the face of the earth–unknown, unheralded, forgotten.”

I have responded this message above, if it is possible to inform the leaders to make a marker of honor and to make 7th February as holiday to remember the “Martyrs” in this Burning of Jolo.

It is also a need to remember the thousands of martyrs that were left then unburied in the in the streets of Jolo. It was also reported that many bodies were buried in a mass grave or were thrown into the sea. Others decomposed in the streets because of the sniper fire.  After this incident Philippine government claims victory, in reality they never win the war but only to burn the city living the cadavers abandoned to decomposed.



This burning of Jolo, until today still remembered as “pagsud sin tiyanggi” or “pagsunug sin tiyanggi.” In this also that the old Masjid Tulay was the only building remained standing, but sad to say it was forced to demolish to change into new one – the current Masjid Tulay. 


Old Masjid Tulay: 1960’s. Photo Credit:  Stonefree2rant

Indeed this 7th February is a date that was poured with tears, sweat and blood to defend the freedom – after all we are not stopped to declare our freedom. In order to win and enjoy the complete freedom is to abandon the leverage of the enemies. To do it, deny their existence and give life to our own government.
Everything falls on Allah. This is not the untold story but unstory told remain to be fully written. Insha Allah, this is part in our heart to write next.

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TAUSUG: “…MY HEART IS WITH YOU, YOUR STRUGGLE IS LEGENDARY…”

Neldy Jolo


Today, 4th February 2012 I received a message from a friend I known as RAY. He has made great questions and appreciations towards the move of Tausug Citizens in Sulu Darul Islam. I replied with excitement, knowing that there is someone with courage to help his brethrens in Sulu Darul Islam. Here our concise conversations:


Maybe soon Johnny Depp will take part in the movie: “Warrior of the Sulu Sea”

RAY: “Assalaam Alaikum. Could you take a brief few minutes and share with me what is life like in Sulu? Sorry for sounding like a journalist.”

ME: “Insha Allah brother, right now the Tausug Citizens is starting their de facto government of over their people and territories.”

RAY: “I learned about Tausug and bangsamoro a couple years ago and my heart is with you. Your struggle is legendary and gives the rest of the Ummah pride to wake up and stand tall these days.”

ME: “Tausug citizens still need infrastructure, water system and electrification. Schools need to start from the system of Sulu Darul Islam not of any Philippine Educational System.” 


RAY: “Do you know if there is an infrastructure project he is working on? Or better yet what is mostly needed there? I ask all this just to get a better idea of what the situation is there. I can help in some capacity. I find you and your webpages, blogs, articles to be a treasure of info. Maybe that is a start, to raise awareness within Masjids.”


ME: “For now Tausug Citizen under Sulu Darul Islam government has no infrastructure project. They just started to let their citizens to register their transportation, be it in land and sea.”


RAY: “MashaAllah. Thank you for helping me to understand. Whatever way I can help I will come to you first for consultation. As for electricity, I think that is something I can help with. Ponder on this I will. Thank you for your time bro. I always keep up with your posts.”


ME: “This is the time for our brothers in the whole world to help. Sulu Darul Islam has no tax. Welcome to Sulu Darul Islam brother. Tausug Citizens have been trying to cry aloud. Right now here you are to hear their cry. Thank you very much brother. Insha Allah, we will keep in touch.”


RAY: “Masalama brother Neldy Jolo”


Note: 4th February is the start of war in the city of Jolo between Tausug MNLF Mujahidin and the Philippine government for independence. This war led to the burning of Jolo on the 7th February 1974. Until today, the party that led to the burning has no claim responsible, accordingly, only the Philippine Forces that got the airstrike. Extend Alfatihah to the martyrs.   

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DARUL ISLAM: TAUSUG COMMUNITY OF THE FUTURE AHEAD

Neldy Jolo
Welcome to explore what the Tausug communities will look like tomorrow, how they will live, work, communicate, educate their children, and govern their selves. These communities are the recognition to being currently in the physically devastated communities defended by the Tausug forefathers from colonialism, capitalism, and feudalism.

The ideal communities have been in the hearts and minds of the Tausug centuries back; before, during and after foreign invasions. The Tausug breathed fresh air of their majestic sea, feel the touch of its breeze, the silhouette of the mountain sparkling in the little-wavy sea surface. When it necessary until to the last breath and to fulfil the promised of death and to die with honour, here is the Tausug standing erect of their past.


Future peaceful community of the Tausug under Dar Al-Islam. Photo Neldy Jolo. Sketch RH.
The narrated history of the glorious time has made the Tausug proud of their identity. They were enjoying the serenade of lullabies, the children running in the streets with the innocent laughter, the mothers weaving their mat and siyabit to foretell their children’s future and the fathers sharpening their, budjak, barung and kalis to defend their mystical and mythical home-island for the sake of their generations.

The Tausug ideal communities that have been longed and defended for is still in the setting, but they have never been heard by the “humanitarian group” of people in at least to fulfil the little hope that Tausug have – and still in hoping to this date.

Today, with the shining hope of new life, new vision, the courage that Tausug have in their hearts is never will be used anymore to swing the enemy with their barung and kalis but their knowledge of barung and kalis will be used to transform their community into the ambiance of productive community of peaceful people with identified community of Darul Islam.

The impact of modern technology has never faded the Tausug outlook to change thus by applying this technology to improve their lives gradually. The Tausug will apply this modern technology, but still clinging to their real identity as part of the pattern of their renewed hopes.

The reintroduction and reborn of the Dinar and Dirham to their home-island will become the benchmark to provide new hopes for the free-market-masjid-school-community. The Tausug envisions to shaping the real communities of values upon embracing the different gamut of society to explore possibilities of doing what is right and real.

The world is watching, this is real, the community of no tax, no riba, no discrimination and no deception. The new wave in the Sulu Sea will lead to a better family lives that lies ahead. With the promising and real education that would be induced to the young minds and hearts thus provide hopes for everyone.

The communities of Sulu Darul Islam will bring new lights that will no longer put Tausug in the dark history of wars and trickery and will never be forgotten in every pages of historical timeline of the world as one the most civilized countries.

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SULU DINAR AND DIRHAM IS COMING

Neldy Jolo
A. THE SULTANIYAH SULU DARUL ISLAM

The country the currency

Sulu Archipelago was ruled by Raja Baginda through Raja system of government. It was 24th Jumadil Awal 808 Hijrah, equivalent to 17th November 1405, Sayyid Abu Bakar Ibni Sayyid Ali Zainal Abidin established Sultanate of Sulu to put Sulu different ethnicities under one banner of Islam that right now known as Tausug.

Upon enthronement as Sultan, he became known as Paduka Batara Mahasari Maulana Al-Sultan Sharif Al-Hashim Sayyid Abubakar. Sultanate of Sulu was the first institutionalized system of government that became part of Dar Al-Islam of the Islamic world supporting Khalifah Usmaniyah.


This unconquerable country ruled by amphibian warriors never fade their courage to face the Spanish invader until it was illegally annexed by United States of America upon granting the Philippine independence to the Filipino in the 4th July 1946. This was after 10 years of transition given to the Filipino in the commonwealth government started in 1935 amidst vehement protests by the Tausug.
The last Sulu Sultan was Sultan Muhammad Jamalul Kiram II that died in 1936, after his death never one of the descendants was recognized by the masses until 2009, now known as Tausug Citizens.

Tausug Citizens is lead by Datu Ladjamura Bin Datu Wasik Aranan – Bantilan from the lineage of Sultan Muhammad Muizzuddin Bantilan I. After the Tausug Citizens installed him as Sultan on 19 March 2009 at Banua Buansa, he became known as Paduka Batara Mahasari Maulana Al-Sultan Bantilan Muhammad Muizzuddin II.

17th November 17 2010 marked the 605th anniversary and declaration of reassertion of independence and sovereignty by the Tausug Citizens known as Sultanate of Sulu Darul Islam or Sultaniyah Sulu Darul Islam from decades defending from the colonial strangulation and subjugation by the foreign invaders.

Having matured over the years, Sultaniyah Sulu Darul Islam is now ready to embark on the full building of her sovereignty as an independent country, free from the colonial stranglehold of the Republic of the Philippines.



The unification of Shaykh and the Sultan. Graphic: Yazir Rajim. Photo: Asree Sug

This embarkation period is taking the old tradition of currency usage known as pisita or kusing dublun and pilak; that is to use the dinar and dirham as the legal currency of the country as part of the world Dar Al-Islam.


Tausug called coins as pisita or kusing, dinar as dublun and dirham as pilak. Through these coins everyone is very much welcome; only those who don’t believe with the truth and justice are not welcome. This usage of the coins was reminded by the dinar and dirham warrior, Shaykh Prof. Dr. Umar Ibrahim Vadillo. The Sultaniyah Sulu Darul Islam coins will be in the market soon. Insha Allah.
B. DUBLUN (GOLD DINAR) AND PILAK (SILVER DIRHAM)

Introducing the Islamic Dinar & Dirham

Abu Bakr ibn Abi Maryam reported that he heard the Messenger of Allah, may Allah bless him and grant him peace, say: “A time is certainly coming over mankind in which there will be nothing [left] which will be of use save a dinar and a dirham.” (The Musnad of Imam Ahmad ibn Hanbal)

1. History of the Dinar & Dirham

In the beginning the Muslims used gold and silver by weight and the dinar and dirhams that they used were made by the Persians.


The first dated coins that can be assigned to the Muslims are copies of silver dirhams of the Sassanian Yezdigird III, struck during the Khalifate of Uthman, radiy’allahu anhu. These coins differ from the original ones in that an Arabic inscription is found in the obverse margins, normally reading “in the Name of Allah”. Since then the writing in Arabic of the Name of Allah and parts of Qur’an on the coins became a custom in all minting made by Muslims.

Under what was known as the coin standard of the Khalif Umar Ibn al-Khattab, the weight of 10 dirhams was equivalent to 7 dinars (mithqals).
In the year 75 (695 CE) the Khalifah Abdalmalik ordered Al-Hajjaj to mint the first dirhams, thus he established officially the standard of Umar Ibn al-Khattab. In the next year he ordered the dirhams to be minted in all the regions of the Dar al-Islam. He ordered that the coins be stamped with the sentence: “Allah is Unique, Allah is Eternal”. He ordered the removal of human figures and animals from the coins and that they be replaced with letters.
This command was then carried on throughout all the history of Islam. The dinar and the dirham were both round, and the writing was stamped in concentric circles. Typically on one side it was written the “tahlil” and the “tahmid”, that is, “la ilaha ill’Allah” and “alhamdulillah”; and on the other side was written the name of the Amir and the date. Later on it became common to introduce the blessings on the Prophet, salla’llahu alayhi wa sallam, and sometimes, ayats of the Qur’an.


Sample new designs. courtesy of Shaykh Umar Vadillo
Gold and silver coins remained official currency until the fall of the Khalifate. Since then, dozens of different paper currencies were made in each of the new postcolonial national states created from the dismemberment of Dar al-Islam.


Allah says in the Qur’an:


“And amongst the People of the Book there are those who, if you were to entrust them with a treasure (qintar), he would return it to you. And amongst them is he who, if you were to entrust him with a dinar would not return it to you, unless you kept standing over him.” Qur’an (3: 75)




Qadi Abu Bakr Ibn al-Arabi, the greatest authority on Qur’anic Law wrote in his famous “Ahkam al-Qur’an” about this ayat:




“The benefit that can be taken from this is the prohibition of entrusting the People of the Book with goods”.


Qadi Abu Bakr said: “The question concerning entrusting property is legislated by the text of Qur’an.” This means that the ayat is a legal judgement of absolute validity and of the greatest importance to the deen.




Entrusting wealth to non-Muslims is not allowed, but furthermore, taking a non-Muslim as a partner outside Dar al-Islam (where we stand over them) is extremely restricted, because they might cheat or might use our wealth in forbidden transactions.




Since paper-money is a promise of payment, can it be permitted to trust the issuers while they hold the payment (our property) outside our jurisdiction? History has also demonstrated repeatedly that paper money has been a permanent instrument of default and cheating the Muslims. In addition, Islamic Law does not permit the use of a promise of payment as a medium of exchange.

2. What are the Dinar & Dirham?

 

According to Islamic Law…

The Islamic Dinar is a specific weight of 22k gold (917.) equivalent to 4.25 grams.

The Islamic Dirham is a specific weight of pure silver equivalent to 3.0 grams.

Umar Ibn al-Khattab established the known standard relationship between them based on their weights: “7 dinars must be equivalent to 10 dirhams.”




“The Revelation undertook to mention them and attached many judgements to them, for example zakat, marriage, and hudud, etc., therefore within the Revelation they have to have a reality and specific measure for assessment [of zakat, etc.] upon which its judgements may be based rather than on the non-shari’i [other coins].




Know that there is consensus [ijma] since the beginning of Islam and the age of the Companions and the Followers that the dirham of the shari’ah is that of which ten weigh seven mithqals [weight of the dinar] of gold. . . The weight of a mithqal of gold is seventy-two grains of barley, so that the dirham which is seven-tenths of it is fifty and two-fifths grains. All these measurements are firmly established by consensus.” Ibn Khaldun, Al-Muqaddimah

How are the Islamic dinar used?

1. The Islamic Dinar can be used to save because they are wealth in themselves.
2. They are used to pay zakat and dowry as they are requisite within Islamic Law.

3. They are used to buy and sell since they are a legitimate medium of exchange.

3. 

Using the Dinar & Dirham

Gold and silver are the most stable currency the world has ever seen.


From the beginning of Islam until today, the value of the Islamic bimetallic currency has remained surprisingly stable in relation to basic consumable goods:

A chicken at the time of the Prophet, salla’llahu alaihi wa sallam, cost one dirham; today, 1,400 years later, a chicken costs approximately one dirham.


In 1,400 years inflation is zero.


Could we say the same about the dollar or any other paper currency in the last 25 years?

In the long term the bimetallic currency has proved to be the most stable currency the world has ever seen. It has survived, despite all the attempts by governments to transform it into a symbolic currency by imposing a nominal value different from its weight.

Reliability



Gold cannot be inflated by printing more of it; it cannot be devalued by government decree, and unlike paper currency it is an asset which does not depend upon anybody’s promise to pay.


Portability and anonymity of gold are both important, but the most significant fact is that gold is an asset that is no-one else´s liability.



Sample Sulu coin design. Graphic by Asree Sug
All forms of paper assets: bonds, shares, and even bank deposits, are promises to repay money borrowed. Their value is dependent upon the investor’s belief that the promise will be fulfilled. As junk bonds and the Mexican peso have illustrated, a questionable promise soon loses value.


Gold is not like this. A piece of gold is independent of the financial system, and its worth is underwritten by 5,000 years of human experience.

4. The Importance of Paying Zakat with Dinar & Dirham

“Islam is based on five: testifying that there is no god but Allah and that Muhammad is the Messenger of Allah, establishing the prayer, paying the Zakat, the Hajj and the fast of Ramadan.”

Zakat cannot be paid with a promise of payment.

Zakat can only be paid with tangible merchandise, called in Arabic ‘ain. It cannot be paid with a promise to pay or a debt, called in Arabic dayn.

From the beginning the zakat was paid with dinars and dirhams. Most significant is that the payment of zakat was never allowed in paper money during all the ottoman period right until the fall of the Khalifate.




Shaykh Muhammad Alish (1802-1881), the great Maliki Qadi, said that if you were to pay zakat with paper-money only its value as merchandise (‘ayn), that is, its value as paper can be accepted. Therefore, its nominal value is irrelevant as payment of zakat.




“If the Zakat was obligatory by considering its substance as merchandise, then the nisab would not be stipulated according to its value but according to its substance and its quantity, as is the case with silver, gold, grain or fruits. Since its substance [paper] is irrelevant [in value] in respect to the Zakat, then it should be treated as the copper, iron or other similar substances.”




Fatwa of Shaykh AlishPayment of Zakat is perfectly explained and regulated in the Islamic jurisprudence. For centuries when Islamic Law was enforced by a Caliph or an Amir, the Zakat was collected in gold and silver. When paper-money was being first introduced, during the last century by the colonial powers the traditional ulema rejected it as being opposed to Islamic Law.

According to them paper money was to be treated as fulus or lower category of currency with limited used, basically just as small change. It is, for example, not allowed to make a qirad with fulus. Among those ulema, stands out the famous scholar of magrebi ascendance, Shaykh Muhammad Alish (1802-1881) who was the Shaykh of the Shaykhs of Maliki fiqh in the University of Al-Azhar in Egypt. He wrote in his Fatwa.




“What is your judgement in respect to the paper with the stamp of the Sultan that circulates like the dinars and the dirhams? Is it obligatory to pay Zakat as if it was a coin of gold or silver, or merchandise, or not?”


I responded exactly in the following way:


“Praise belongs to Allah and blessing and peace upon our Master Muhammad, the Messenger of Allah.”

“Zakat is not to be paid for it, because Zakat is restricted to the flocks, certain type of grains and fruits, gold and silver, the value of rotational merchandise and the price of the goods withheld. What is referred previously does not belong to any of these categories.”



You will find an explanation by comparison with the copper coin or fulus with the stamp of the Sultan which is in circulation and for which no Zakat is paid since it does not belong to any of the categories mentioned. It says in the “Mudawwana”:

 “Those who possessed fulus for over a year for a value of 200 dirhams does not need to pay Zakat unless are used as rotational merchandise. Then, it should be treated as if it was merchandise.”



In the “At-Tiraz”, after mentioning that Abu Hanifa and Ash-Shafi’i obliged to pay Zakat for the fulus, [is stated that] since both affirm that the payment of Zakat is from value, and considering that Shafi’i has two contradictory opinions about the subject, the opinion of the school is that there is no obligation to pay Zakat for the fulus since there is no discrepancies about the fact that what counts with respect to the fulus is not its weight or its quantity but only it’s given value.

If the Zakat was obligatory by considering its substance as merchandise, then the nisab would not be stipulated according to its value but according to its substance and its quantity, as is the case with silver, gold, grain or fruits. Since its substance [paper] is irrelevant [in value] in respect to the Zakat, then it should be treated as the copper, iron or other similar substances.




And Allah, ta’ala, is the Wisest. And may Allah bless and give peace to our Master Muhammad and his family. (Translated from the “Al-Fath Al-‘Ali Al-Maliki” pp. 164-165).




This Fatwa considers paper-money to be fulus, because it only represents money and does not have value as merchandise. It follows that since Zakat cannot be paid in fulus, which has no value as merchandise, it cannot be paid in paper-money, which value as weight of paper is null. On this basis, it becomes clear the urgent need to restore the use of the Dinar and the Dirham as payment of Zakat.

If the millions of Muslims who now make their payment of Zakat in paper money would do it in newly minted Dinars and Dirhams, they will put in circulation millions of gold and silver coins into the mainstream of daily commercial activities of our communities.

That single act will became the most important political act of the century, opening the path towards the establishment our own halal free currency breaking away from the usurious financial system.




The return to the payment of zakat in gold and silver is an essential part of the reestablishment of Islam.

C. THE LEGAL SOURCES REGARDING GOLD DINARS & SILVER DIRHAM GOLD AND SILVER IN THE QUR’AN
The Quran points to the importance of Gold and silver in various ayats: ‘To mankind the love of worldly appetites is painted in glowing colours: women and children, and heaped-up mounds of gold and silver, and horses with fine markings, and livestock and fertile farmland. All that is merely the enjoyment of the life of the dunya.The best homecoming is in the presence of Allah’ Sura Al Imran, 14.

In other words our attachment to gold and silver is not something ephemeral and which will be supplanted by paper [money] – it is a part of our fitra, our natural make-up. To deny it is to deny this natural love for it. This appetite for it is tempered – and purified – of course by the payment of part of it in zakat. This purification can only take place if gold and silver are freely available in the form of gold dinars and silver dirhams.

Dinars and dirhams are explicitly sanctioned in the Qur’an by the following ayats: in sura al-Imran 74: ‘Among the People of the Book there are some who, if you entrust them with a pile of gold, will return it to you. But there are others among them who, if you entrust them with just a single dinar, will not return it to you, unless you stay standing over them.’ And in Sura Yusuf, 20: ‘They sold him for a pittance, a few dirhams, considering him to be of little worth.’

Gold and Silver in legal judgments

Dinars and dirhams form the basis of a great number of legal judgements in fiqh, from matters of marriage to commercial contracts. In other words, without these coins justice cannot be established in many aspects of Islamic law. Imam Malik, radi Allah anhu, for example said that ‘I do not consider that women should be married with less than a quarter of a dinar’ Muwatta, Bab an-Nikah.

Gold and Silver as currencies

Ibn Rushd makes it clear that money ensures fluidity in transactions, as a means of evaluation, but is not in itself a negotiable commodity: Ibn Rushd, Bidaya al-Mujtahid, K. al-Buyu’: ‘Since it is difficult to establish equivalence between things which are different in essence, dinars and dinars have been instituted as the means of attaching prices to them, or in other words of evaluating them.’

The importance of dirhams and dirham – as the preferred means of evaluation and payment is clear from all the works of law: Ibn Abi Zayd al-Qayrawaani in his Risaala for example immediately begins the chapter on sales with a discussion of dinars and dirhams.

Gold and Silver in Zakat

Ibn Ashir says in al-Murshid al-Mu’een: ‘Zakat is a fard obligation on everything which has been laid down (in the shari’at): gold and silver, grains and fruit, and grazing livestock.’ It is well known that zakat on livestock and on agricultural produce is payed in kind but as Ibn Ashir in al-Murshid al-Mu’een notes: ‘on goods for trade, and on a credit incurred (as capital) to buy and sell (on a daily basis), the amount due is the same as gold and silver ‘. In other words the goods one trades in are also evaluated in terms of gold and silver when assessing their zakat.

There is no zakat on fulus [copper money], and so by extension none on paper fulus. See Imam Malik, Mudawwana al-Kubra K. Az-Zakat al-Awwal, and Shakh Muhammad Ahmad Ileesh, Fath al-‘Ali al-Maalik, K. az-Zakat.

The inviolability of Gold and Silver

Gold, silver and storable, measurable foodstuffs are all commodities subject to riba. As such they are currencies against which other things not subject to riba are valued. These commodities admit of no exchange which entails an increase. When gold is exchanged for gold or silver then it must be like for like and immediate, from hand to hand.

If there is any delay it is riba, usury. In other words riba is not merely ‘interest’ but a far more radical interdiction. See Malik Muwatta K. al-Buyu’, bab as-Sarf. Again, Marwan ibn al-Hakam, the fourth Umayyad Khalif forbade the buying and selling of chits of paper [used to distribute foodstuffs to specific persons] denouncing it as riba.

See Malik’s Muwatta K. al-Buyu’, bab al-‘Ina. This too clearly demonstrates that riba is not merely ‘interest’. It was not the chits of paper as such that were forbidden as riba but the buying and selling of them as if they were a commodity.

Another of the meanings of riba is that you exchange one thing for something of less value: Ibn Rushd declares in his Bidaya that one would not sell a horse for a shirt for there would be an unjust excess of profit for one partner. Likewise the exchange of a piece of paper [as ‘paper currency’] for something of worth is an example of riba. Gold and silver ensure the abolition of these aspects of riba.




Ibn Rushd says in the Bidaya al-Mujtahid: ‘It is obvious from the law that the purpose of the prohibition of usury is prevention of the fraud that usury entails, and ensuring equity in transactions consisting in close approximation and equivalence between the goods exchanged.’

Gold and Silver and Leadership




The essential nature of gold and silver currencies in Muslim society is emphasised too in the link between authority and currency. One of the seven responsibilities of the person in authority is to ensure the minting and purity of gold and silver coins. Al-Qurtubi in his Tafsir al-Jaami li Ahkaam al-Qur’an cites the first of the seven matters in which the leader of the community is to be obeyed as ‘the minting of dirhams and dinars.’

In other words not only is the establishment and overseeing of bimetal currency a duty of the person in authority but also obedience in accepting and promoting it is a duty of the people. The importance of the mint lies in its reviving the means of purification of society from riba and from its denial of fitra.




Thus tawhid manifests in the aqeeda but also in the myriad aspects of the mu’amulat: Allah has prescribed how to act in every situation. To deny that Allah and His Messenger have prescribed the necessity of the mint, the dinar and dirham, the market and just trade is to deny tawhid.

People without tawhid make a split between this world and the next – the Muslim ruler joins, unites and establishes tawhid: in his capacity as the safeguarder of the mint, the bayt al-mal, the markets, the currency and trade he ensures that tawheed extends into this world.

The Muslim ruler is responsible for the purity of the currency in his realm. Therefore he is also responsible for setting up a mint. Only coins of pure gold and silver are legal currency, and only those sanctioned by him.

The mint ensures the flourishing of trade, and as we know from the Messenger, sallallahu alayhi wa salam, nine tenths of wealth is from trade. The mint is a ‘grounding’ of finance – instead of the fantasy world of figures in the stock exchange and on paper currency, the production of dinars and dirhams purifies and legalises the gold and silver extracted from the earth.




Ibn Khaldun points out in the Muqaddima that the degree of power of the ruler is reflected in the purity of the gold and silver coins minted under his authority: only the purity of the gold and silver can safeguard his rule. The impurity of the coins in a realm indicates the imminent collapse of the ruler.




Abu Bakr ibn Abi Maryam related from the Rasoul, may the peace and blessings of Allah be upon him, that ‘a time is certainly coming over mankind in which there will be nothing else which will be of use to pay other than a dinar and a dirham’.




The mint ensures the flourishing of trade, and as we know from the Messenger, sallallahu alayhi wa salam, nine tenths of wealth is from trade. As Umar Vadillo has pointed out in the End of Economics – in this society trade is forbidden and usury is permitted, the exact opposite of Allah’s ayat.

Sources:

Category: Uncategorized

TAUSUG: “THIER SPIRIT IS INCONQUERABLE”

Neldy Jolo

I have been looking for any book that tackles about the Japanese Army in relation to the Tausug warriors in the Sulu Archipelago. Here is it. I got one. I am very thankful to Kah Abdel and his wife Auntie Mhar for extending a gift far from the State of Qatar and ordered it from the Amazon.com. Although I do need to finish reading the book, I was ignited to share the importance of the article below this.


While browsing the book written by Helen Follet, “Men of the Sulu Sea”, published in New York in 1945, I came across with the name “Willard Straight Agricultural School” that was operating in rural Indanan, Jolo Island, Sulu Archipelago in the late 1920’s.
Upon curiosity with that school name, I googled it until I found the magazine Boy’s Life and contain herein an article “Barongs and the Scout Staves” written by Henry F. Phelen. It is about the courageous Tausug and about the Tausug Boys Scouts who made the Scoutmaster happy with the hospitality and kindness of this people.   

Follet’s book was published after few years in memory of the World War II in the land of the “master warrior of the Sulu Sea”. Japanese landed for the first time to Jolo in 23 December 1941 during the war. This is the year that Japanese launched a Kamikaze attacked burned the Pearl Harbour in Hawaii, the American territory.

I retyped the article from the “print screen” picture of the magazine because there is no available copy in a text form. I will not write much about it but let us read the article and judge it with our own conscience.

Hopefully, the young Tausug generations could get lessons from this article on how the foreign invaders respected their forefathers of which to die in defending the truth is their joy.  The memory of the courage in the heart of our forefathers shall not vanish.  

——————————–Start and End Here—————————-

BARONGS AND THE SCOUT STAVES

By Henry F. Phelen

Boy’s Life: For All Boys Published by the Boys Scouts of America

June 1929 Vol. XIX, NO 6

Pages 26, 67, 68, and 69

In the Sulu Archipelago, the home of the Sulu Moros, once the most fierce and dreaded pirates of the Far East, is a Boy Scout Troop, unique in many respects. For one thing it is the only Mohammedan Troop commissioned by the Boy Scouts of America.


The three hundred or more tiny islands that form this archipelago, lie a very near the cost of the great island of the Borneo. They form the most southerly group of Uncle Sam’s great island empire in the Far East, the Philippine Islands. The early Spanish explorers named the people who inhabited Sulu, Moros, because they were Mohammedans, like the Moors or Moros the Spanish had been fighting for centauries in Europe and Africa. 


These Sulu Moros are a proud race of fighting men and sailors. Before the Spaniard Magellan had landed in Cebu the might of these Moslem Sulus had been felt for to the north. The natives of the Visayas, of Palawan, of Luzon, knew them and feared their power. The vintas travelled as far north as China and Japan, and as far to the south and west of Java and Sumatra.
The Moros fought most ferociously and tenaciously against the might of Spain. Time and again Spain secured a foothold in Sulu, only to be driven out again by the dauntless Moros. Masters of the Seas, in their swift sailing vintas, the Sulu warriors carried the war up among the northern islands, ravaging the coasts and sacking towns. With all her might, Spain was never able to conquer the valiant Joloano Sulus who at no time in their history numbered more than 70,000 people.

It took the American Government nearly fourteen years to establish itself completely among the Moros. Their spirit is inconquerable. They were, and are, ready to stand up against any odds. They love a fight for itself, and being Mohammedans believe that a short cut to Paradise is to kill an infidel and be killed.


Some years ago in a combat a small group of Sulu warriors rush a much larger force of soldiers armed with modern rapis0fire rifles. The Moros had no guns, only their terrible fighting knives called barongs. The last Moro attacker died within three feet of the blazing rifle muzzles. Not one of that little band stopped, not one turned back. The wounded dragged themselves on until killed.

Consider the spirit behind the well-authenticated story of the Moro warrior who was struck in the breast by the bayonet of an American soldier. The bayonet did not penetrate deeply enough to kill. Vainly the Moro swung his terrible knife at the soldier whom he couldn’t reach.

Finally the desperate Moro seized the muzzle of the rifle in one hand, leaned on it, pushing bayonet through his body, giving him one instant of life in which to strike down the soldier. He died while killing and infidel and Allah’s Paradise was his. It is such magnificent and ruthless courage that made the Moros the terror of the Celebes.

It is from the youth of this remarkable people that the Moro Boy Scout Troop is formed. The grandfathers of many of these Scouts were fearless sea-rovers, and the fathers of some of the boys died fighting against the soldiers Uncle Sam. The Moro Agricultural Foundation, organized by Bishop Brent, Mrs. C. Lorillard Spencer would be an excellent supplement to efforts to bring more peaceful ideals to these people, who, for hundreds of years, have known only warfare and piracy.

Every boy in the school attended the first Scout meeting. When I had explained in simple English what a Boy Scout was, what were the ideals that he stood for, and asked how many desired to study and train to become Scouts, the answer was a roar as a hundred young voices shouted, “We all do.” But what a Boy Scout really was, only a few had the remotest idea at the time, for in the whole archipelago of over three hundred islands there was not one Boy Scout.

After the meeting one young boy, who had come from the distant island to attend this school in order to “better his condition of life” as he quaintly said the day he enrolled, asked me what color the Boy Scout uniform was and if I thought he was big enough to carry a gun! Another young Moro boy, a Samal from Tawi Tawi, wanted to know if, after he became a Boy Scout and had earned his uniform, ideas on good turns would come into his head, for he wanted to do as many good turns as he could.”

Knowing that it would be impossible to train one hundred boys all at once, I picked out twenty who looked as if they might become leaders. I concentrated on these boys. Result as were astonishing good. With one exception they came through splendidly in their tests, which were purposely made rather difficult. From this group I selected my Patrol and Assistant Patrol Leaders, and three Assistant Scoutmasters, and formed a temporary skeleton troop.

I explained carefully to the boys that only thirty-two could become registered members of the first troop, but that I would train them all and that hard and meritorious work would determine which would be the lucky thirty-two. Surely there never was a troop of the Boy Scouts of America who came to Scouting with the greater keenness than these thirty-two boys who formed the Moro Troop – No. 155 of the Philippines.

When I left the Philippines a few months ago our troop had been in operation only eight months. Already the boys have a striking record. They seem to have grasped the real spirit of the Good Turn. A part of the Scout Law is in their very blood.

Perhaps the most striking tribute that could be paid to the thoroughness of the Scouting they practice, and the value it has been to them in the development of the responsible and public-spirited citizenship, is shown in the fact that six of the eight Patrol Leaders, because of their Scout experience, have been chosen for work in the Government schools. Fifty boys have since qualified in their Tenderfoot tests and will be formed into troops.

The country is ideal for the practice of the auto door activities of Scouting. Because the boys themselves are handy, and water-and-forest wise, the troop has had a hiking and sailing record, remarkable for an eight-month-old troop. Here is part of it:

  1. A hike of 25 miles to the village of Silangkan, formerly pirate town.

  2. A climb up Mt. Tumantangis, an extinct volcano – 3, 100 feet – distance, 8 miles.

  3. Fourteen-mile hike into the crater of the Bud Tukay volcano, whose crater is a lake. The Scouts cooked their meals and made camp on the banks of the lake inside the craters. Excitement was furnished by presence of the crocodiles in the lake.

  4. To the town of Maimbung on the coast, former residence of the Sultans of Sulu, and once the most important town in Sulu. 18 miles.

  5. A week’s sea-trip in the vintas. 150 miles.

  6. Hike of 20 miles to Parang, the largest Moro village in Sulu. Most of the houses are constructed over the water piles.

  7. A five-day hike to Timpuak Crater Lake and Bud Bagsak Volcano, Total distance over 100 miles. It was in Bud Bagsak that the battle of Bagsak Cota was fought in 1914. In it America and Filipino soldiers crushed the Moro warriors in a fierce two-day engagement in which hundreds of the Moros perished.

The first important hike of the troop was made about six weeks after the first meeting. It was to quaint Moro village on the coast of Jolo Island called Silangkan once a famous stronghold of the Sulu sea-rovers. The houses of these sea-Moros are built out over the sea on wooden piles which allow their boats to be tied at their doors.
The hike was rather a stiff one, nearly twenty miles under a broiling tropical sun; one that would prove a test to a group of American tenderfoots, but one of which these sturdy Moro boys thought nothing.

The principal diversion on this hike was a Scoutmaster being treed by an enraged carabao, a native work-buffalo, which seems to have an inherited dislike for the white man. It was great entertainment for the Moro Scouts to see their Scoutmaster perched on a limb, minus his hat and resembling, as the boys later told him, a Kukao – a large native bird whose call suggests a person in a sorrow.

Carabaos rarely molest the natives. One of the smallest of the Scouts walked up to it, and hitting it on the nose with a piece of bamboo drove it away. These animals weigh about 2,000 pounds. They have been responsible for the death of quite a number of white people, although they rarely bother the natives.

As we neared the coast we attracted quite a bit of attention in the neighborhood. Moros often travel about the islands but usually in groups of two or three and with a set purpose. Large bands of people were usually looked on with suspicion as perhaps a war party or a group of outlaws. To see a gang of young boys making a long hike for no particular purpose was a source of amusement and surprise to the people.

After a swim in the sea the boys found a lovely white sand beach in the shade of the tall coconut palms. Each patrol cooked its own lunch, which it had carried.
One of our longest hikes was a five-day trip to Bagsak, the scene of the decisive battle between General Pershing and the Moros. This hike proved to be one of thrills and surprises. On the first night we had planned to camp on the banks of a stream running through a teak forest. When we arrived at our chosen over-night camp site about 3 P.M. a Moro boy appeared on the opposite bank of the river and ran towards us.

As he neared he seemed quite excited. Still panting for breath he rapidly poured out his tale in the Tausug dialect. My boys immediately translated what he was saying . . . it wasn’t safe for us to stay here, there had been a fight between the Constabulary and a large band of outlaws that morning, the outlaws had defeated the Constabulary and driven them off. . . as the outlaws were very near it wasn’t safe to stay here. Without waiting to be thanked he ended his tale and dashed into the forest.

A halt was called, and a troop-in-council held. To stay there was dangerous, and to turn back difficult. The best thing would be to push on in a forced march to the coast. One of the boys said he knew a place on the coast where we could hide. We had travelled fifteen miles since morning, carrying full packs and blanket rolls.  

Without a single complaint, in perfect order we pushed on, a long line of khaki clad Scouts, in a single file, followed by ten big Bengali Bulls carrying food, water, lanterns, and extra baggage, travelling along a narrow trail, at times in thick forest, sometimes in dense jungle, through open grass lands, uphill and down, we must have presented quite a sight. If any outlaws were watching us from nearby hills they must have thought the staffs were guns and mistaken our unarmed Scouts for a reinforcing column of soldiers!

It was nearly dusk when we reached the coast and halted on a white sandy beach; we had covered eight miles in two and a half hours or a total of twenty-three miles since morning. After a ten-minute rest we pushed on along the beach led by the Scout who had been there before.  

We soon reached the place he had in mind, an ideal hiding place mad to order for us in this emergency. A tiny grass and tree covered island barely 150 yards by 100 wide, surrounded on three sides by deep swamps infested with crocodiles on three, and on the fourth by sea. That night the tide came up and closed the beach trail so that we were safety locked in for the night.

With the aid of their sharp bolos (knives) which the Moro boy always carries, grass lean-toss were soon constructed. Patrol fires were started and dinner cooked. A tired, famished but cheerful lot of boys answered mess call that night. As they ate their dinners, the talk was all on how we had out-witted the outlaws and found a fine camping site Patrol sentries were set and the rest turned in for a will earned rest. 

As I made my turn of the sentry posts I thought how different our night’s slumber might have been had not that Moro boy warned us. We never found out who he was saw him again; nor even now do we know why he did us such a good turn.  Surely he is another “Unknown Boy Scout.”

Six months later I met the Chief of this outlaw band, after he had surrendered to the officials. I asked him if they remembered our passing through the teak forest long months before. The old Chief smiled grimly.

His fierce eyes bored into mine: “Yes, I remember well. My men reported a force of soldiers entering the teak forest, and had you camped there that night, we would have rushed you at day break!”

How the boys of your Scout Troop might attend an Athletic   Meet held on another island, eighty miles from the school, was rather a problem until the boys asked to be allowed to sail in their own vintas there and back. Sons of a sea people, the toys are home at sea as on land.

The start was made from the Moro village of Parang on the South Coast of Jolo Island, early Thursday morning. Despite the early start great crowds of Moros gathered to see the unusual sight – a group of Moro boys dressed in the attractive Boy Scout Uniform with their red Fez hats setting out on a trip to a distant island, twenty-seven of them accompanied by three Assistant Scoutmasters and the Scoutmaster, in five fleet vintas.

There vintas are long narrow boats cleverly fashioned out a very light wood, with long bamboo out-riggers on both sides to prevent capsizing under the tremendous   expanse of sail they carry. In a good wind they are swifter than steamboats and are a most picturesque sight with their brightly colored sails, the white water curling under their sharp bows. A vinta under sail in fresh breeze is a sight one never forgets.

 It was in just such boats that the famous Sulu pirates, the forefathers of these boys, cruised the Sulu, Celebes, South China Seas, and inland waters of the great Philippine Archipelago. One can picture the fear aroused in the breast of northern natives who saw approaching their shores, fleets of swift vintas, crammed with fierce Mohammedan warriors armed to the teeth, who laughed as they died.

The Sulu Sea dotted by some 300 islands and hundreds of reefs, is traversed rarely by large steamers and one which captains dread. Very few light exist to guide the mariner.   The Sulu mariner seems gifted with an inborn sense of direction, and travels at night as we as in a day time.

With a skilled boatman at the helm of each vinta, and the Scouts as crews we sailed on through the night in as single file. A lantern was hung over the stern of each vinta as a beacon. The gurgling of the water under the sharp prows, the creaking of the sails, the subdued voices of the boys ads they chatted in Sulu, the warm fragrant air, were soothing. But dangers lurked on every hand.  

Unseen reefs dotted these seas, and to capsize or swamp is a serious thing in a sea teeming with sharks; where low banks are the abodes of the fierce crocodiles, the one creature feared by all Moros. This anecdote may illustrate the danger from crocodiles found in salt water as well as in fresh water.

Not very long ago a young American Officer in the United States Coast and Geodetic Survey, while engaged in a charting one of the low coral banks, every nearly lost his life while travelling in a motor launch very close to the beach.

A large crocodile rose out of the water and seized his leg in its tremendous jaws. The young officer was standing on the rail with his leg pressed against a stanchion. Fortunately the crocodile grasped the iron stanchion as well as the leg. This saved the officer’s life, since pulling with all its might the crocodile could not pull him over the side, but the cruel teeth mauled his leg terribly, breaking the bones in several places.

 Luckily, an armed constabulary soldier, whose business was to protect the working parties from crocodiles was in the launch. He immediately emptied his rifle into the crocodile. Crocodiles often seize people who are wading, but this is an actual case of one trying to pull a man out of a moving motor launch.

Our trip lasted twenty-seven hours. These boys are born Sea Scouts. They are natural sailors, and their skill brought us through a dark night without even the suggestion of an accident. They were without aid of compass or light house. Often on his trio and on its return through the velvet blackens an island or a reef would loom up before my untrained eye, and it seemed a miracle that these boys unfailingly found the exact channel.

The Meet was a most successful one. The boys won numerous events and carried back with them the thought that they had been the first Boy Scouts to take part in a Sulu Athletic Meet. To say that these boys are at home on the sea is putting it very mildly. They are at home even under the sea!

In the Troop are six boys who can dive over ten fathoms, or nearly ninety feet, in search for pearl oysters. With only rock to carry him swiftly down and a knife between his teeth this boy would dare the dangers of sharks, octopuses and giant clams, time and again, for pearl-diving is a profession in Sulu, and many boys are trained from infancy to dive to great depths.

For centuries these Sulu Moros have led an existence of almost continual warfare. The youths of the race were trained to warfare, for those who unskilled in the use of arms quickly fell in battle.

To-day the Moro children are anxious to go to school and fit themselves for a life of peace. Only the facilities are not adequate. So very much remains to be done. These Mohammedan subjects of the United States look to Uncle Sam for aid and guidance.

Being so far away, so few in number, they are apt to be overlooked and forgotten. Yet of all the peoples in the great Philippine group, whose population totals over ten millions, the Moro of the South (about 300,000 all told) are perhaps the most loyal subjects of Uncle Sam in the Far East.  

Through the efforts of the Willard Straight Agricultural School in starting a Boy Scout Troop, a new outlet has been opened to Moro boys. Moro youths can spend their surplus energies in a field where; as I pointed out at the beginning, a harvest is already being reaped.

Instead of learning to handle weapons to kill, they are endeavouring to live up to the Scout Laws, to bring into the life of their communities the Scout ideals, and to learn the many useful things which are so useful in our country, but which mean infinitely  more to these Mohammedan boys of Sulu.
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SULU: NEVER PART OF THE PHILIPPINES!

Neldy Jolo

I chatted this morning with a Tausug young artist and musician, who composed songs with rap genre. He is indeed a guy of hope and a model to the new generation of Tausug who has a good talent in music. He is from the group known in Zamboanga City as “Upshot Krew & Top Dog”. He is a proud Tausug. He and his brother are still finishing the new track called jolo sulu.

Their music somehow can change people’s mind and heart towards awareness to love their homeisland. Insha allah. I was touched when he extolled about my article he read somewhere and inspired him to write. When we chatted this morning, 12 January 2012 via facebook chat, he said:

“nung nabasa ko article mo, i was like man bigla nlg ko nag sulat”.

That’s the inspiring message that this young talented guy uttered. There should be many young guys that must follow their steps. This artist has a great influence to any social awareness to develop the minds and hearts to the young Tausug generations.

I would like to share to everyone to enjoy the overwhelming writes of this guy. There is less young Tausug guy that could express this way, thinking that the foreign elements have infiltrated the traditional culture of Tausug and the Sulu archipelago.

With this guy, there is nothing left to teach him that he campaign through his music and lyric. This is somehow will reopen the Tausug youth hearts and minds in the Sulu Archipelago to fight the ignorance of the peoples’ origin and identity: TAUSUG. 
Jan Zeyryad with his metal-rap music gear.  

This guy is none other than: JAN ZEHRYAD, a heavy metal-rap music guy. His kind heavy metal music doesn’t only mean characterized by loud distorted guitars, emphatic rhythms, dense bass-and-drum sound, and vigorous vocals but a sense of patriotic message of hope and peace to the psyche of the other heavy metal rock aficionado. Indeed an ARTIVIST (artist-activist).

The Tausug youth is for peace and no to terrorism.
Here is the current work to finish and take off your soul from the Filipino colonialism:

jolo sulu سوگ

by Jan Zehryad on Thursday, January 12, 2012 at 11:13am

Saaaaaaalam!

welcome to the hood jolo sulu land of the pearls, the land of the brave the oldest battle ground in the world, haven of the true brawler, this is the place where mahardika and warriors are made, we raisin the sword of honor!

straight out from the south coz we the bangsamoro (bangsa mindanao and bangsa sulu) we fight for dignity and pride stood not to be oppressed we cant be x-out by no one,  coz we are united as one.

gyeahh!

so heres some history son lets come look back time when  the spaniards is about  to invade our land  man they failed with pride and fame.

our ancestors fought  and none of em became slave remember the bloody  battle in bud daho back in 1906, man they fought til the last drop  of their blood.

and yesss jolo sulu was never been colonized by no one now we are fighting for the true history  so fuck ya historians and fuck the rays of the  sun, j slu was  never been part of the philippines.

well i dont  give a shit i never been  proud to be  called a filipino cuz i aint a filipino im a moro (tausug), i was born this way, i was never been part of your citizenry.

fuck ya system coz with the help  of the west they deprive and demean us of our culture, histories, territories, and privileges to the law.  freedom is what we need, and  justice for all  our brother  who fell.

links of some of their works:

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SULU CURRENCY DINAR AND DIRHAM START OF TOTAL INDEPENDENCE

Neldy Jolo

“Assalamu Alaikum, this is Umar Vadillo, where are you now, can we meet?” said Shaykh Prof. Dr. Umar Ibrahim Vadillo in the phone on afternoon of 27 December 2011.  


We went to meet to him with SDDI Foreign Affairs Minister cum Executive Minister, Datu Habi Sakiral Daie with the author of the book Tausug and Sulu Sultanate, Asree Sug.


After some briefing about the development in Sulu Darul Islam and about Washi or Sendong Typhoon, Shaykh Umar Vadillo feel sad and wanted to extend some help. It was from his friend that he got the story of Sendong victims before we met.


Shaykh Umar Vadillo with Tausug Kandit Siyabit or Tausug Weaved Kandit (hanged on his neck) during the visit to Jolo, Sulu Darul Islam with partners, Mr. Muhammad Esfih and Mr. Okawa. 2 January 2012. Photo by Asree Sug

It was in the evening of 28 December 2011 Shaykh Umar Vadillo met up with us again. He decided to visit Jolo, the capital of Sulu Darul Islam. In this meeting he introduced us to his friends.


They left for Sulu Darul Islam on the night between 31 December and 1 January 2011 via Manila, Philippines. They arrived to Zamboanga City, one of the Sulu Darul Islam’s capital cities.


On the 4 January 2012, TGM Staff Zamboanga reported in the SSDI Official Website, www.sulu-darul-islam, that the foreign visitors “were officially received by the SSDI Prime Minister, Datu Habib Sattiya Amilhasan and Minister of Planning Datu hadji Julmari…and …were brought to the Astana’ Sultan or Sultan’s Palace at Banua San Roque before departed to Jolo in the evening boarding a ship”.


On 2 January 2012, Shaykh Umar Vadillo told the Tausug that “Starting today, the currency of the Tausug Citizens of the Sultanate of Sulu Darul Islam will be Dinar and Dirham.”


Shaykh Umar Vadillo with Sulu Darul Islam Puntukan Mantiri (Prime Minister) at the Astana’ Sultan, Zamboanga City. Photo by TGM Staff Zamboanga City.

Shaykh Umar Vadillo’s wife, Alawiyah Abdul Rahman Vadillo shared the thought of the Shaykh on their way to the airport on 31 December 2011, when he says In travelling, you only yearn to gain proximity with Allah.”


On the 29 December 2011 meeting, Shaykh Umar Vadillo says “We will free Nusantara start from Sulu Darul Islam. Gold dinar is your weapon”.


In 2010 posted at www.alawiyahabdulrahmanvadillo.blogspot.com before we attended the launching of Dinar and Dirham in Kelantan, Shaykh Umar Vadillo about Sulu Darul Islam and wanted to reach its shores for Dinar and Dirham in the future when he said: 

“I was looking for the true sultanate of these lands. I wanted to find who are the people who had never surrendered. Who never said YES to the colonialist package. I looked and looked and looked and I found this in two areas, its Sulu and Acheh. And well, a little bit in Kelantan.”

“To become a state-hood (nation-state) according to the United Nations, it has nothing to do with independence or freedom. It is in fact slavery. In order to attain freedom or independence in the first place is to attain it FROM United Nations, NOT WITHIN the United Nations.”

“The issue of sovereignty cannot be demanded from someone who does not have it. The United Nations does not give sovereignty. It does not have it. Sovereignty belongs to Allah (swt). We ask Him for sovereignty.’

“The Darul Islam in Nusantara will start with the independence of the Sultanate of the Sulu people.”


“The only reality that I believe in is the one in which is ‘ La hau la wa laa qu wata ila bilLah’. It stands out first. This is what matters to us. This is our strength. This is what we live for and this what we die for. This is our gain. It is our loss if we miss it.”


“Most important is that Allah has granted us success. As the Moro (Muslim) people of the west in Al-Andalus once wrote in the walls of Al-Hambra – ‘La ghaliba ilaAllah’ when they established the Deen of Islam in the Al-Andalus. We will inscribe the same.” 


Before leaving, Shaykh Umar Vadillo posted in his Facebook wall on 31 December 2011 at 9:00pm and English and also Spanish:

“Tonight I travel to Jolo, capital of Sultanate of Sulu -Dar al Islam. Tomorrow we shall meet the Sultan of the newly independent nation. In the Name of Allah we shall mint their own Dinar and Dirham of Dar al-Islam, set our brave people free from Riba and preparing the basis to root out the Philippine Central Bank and their corrupt banks and from here all Nusantara. Inshaallah. We set our goals high because we are nothing on our own, but Allah is the Akbar and with Him we are His lions. If we are sincere we might get closer to Him, that’s our secret goal. Now we place our affairs with Him. Allah is our Protector and He is enough for us. You always start a fire on the edge, we are going to the edge. And Victory belongs to Him.” 

On January 4 2012, the Foreign Affairs Minister cum Executive Minister, Datu Habib Sakiral Daie was saying about the visit that:


“I must emphasize that Shaykh Umar Ibrahim Vadillo and company are doing great efforts in helping SSDI restore her sovereignty and independence without creating any trouble with anyone along the way. The sincerity of their efforts can be read even between the lines of what they are saying and doing.”


He continued to express his regrets that some Tausug do wanted the independence, he said:


“Sadly, some of our very own breed of Tausug who have been nurtured under colonial institutions seemed to love to be always a Filipino than to be who really they are and supposed to be. But it’s alright for the moment as there are still more time for them to reconsider and as there are no compulsion in Islam.”

He just put to their will if ever they wanted to have the independence sooner or later and say:


“They have the right to remain as they are, of their own choice, and in like manner, SSDI have the right to choose who should be her “ra’yat” in future. The important thing is the doors are always opened for everyone to come in or get out until such time the law determines otherwise. Lucky and happy would be the faces of those who get benefits out of their own volition, and sadness or sorry would be for them who went the other way. MashaAllah!”


A Kazakh economist, Abdalghany Aoueskhanov has written few years back about the meeting of the Tausug and Shaykh Umar Vadillo:  


“I was amazed with these people: they saw and touched gold dinar and silver dirham first time in their lives and yet I saw neither fear nor doubts in their eyes about the possibility of restoring them in Sulu. And these people face machineguns of Filipino soldiers on a daily basis.”


“I was also amazed how they treated Umar Pasha, with total respect and trust, as their own brother, although it was the first time they ever met with him. I felt I was witnessing a scene of some 500 years ago: Muslim warriors from far lands of Dar al-Islam meeting, with open hearts, with love, ready to die for each other; back then they had only one passport – La ilaha ill Allah”


Datu Habib Sakiral Daie wrote in the Facebook wall:


“At the meeting with Sultan Bantilan Muhammad Mu’izzuddin II, I could sense that if there be anyone outside the circle of Tausug affinity who should be given honorary citizenship, Shaykh Umar I. Vadillo, Mohamed Esfih and Mr. Okawa would lead the pack.”


Sultan Bantilan II, Shaykh Umar Vadillo and Mr. Muhammad Esfih. Photo by Asree Sug

“The trio went there only to ask how they could be of help, not for anything to make them great amongst men. And the Sultan couldn’t hide his tears of joy for the God-sent emissary of love and development that every Tausug in SSDI have prayed for all these years. For many have the sympathy and desire to help but only them have the guts to make it a reality, Mashaallah!”


Shaykh Umar Vadillo has been telling the people of Nusantara in the muammalah website about the existence of the Tausug and Sulu Darul Islam as independent people and country:


“Sultanate of Sulu was one of the most beautiful and prosperous states in Nusantara from 1405 up until the late 19th century; stretching over Sulu Archipelago (also called Islands of Pearls) and part of Northern Borneo it had splendid culture, extensive trade system and profound Sufi traditions that brought fame to the Sultanate in the entire Muslim world and beyond.”


“The kufar wanted to bring Sulu empire on its knees for a long time: first, Spaniards tried to break Tausug people – ethnic majority of Sulu Sultanate – for more than 300 years, then Americans for nearly 50 years, then Japanese and now Philippines for over 60 years, but all in vain – Tausugs continued to fight.”


“Despite massacres perpetrated by Spanish, American and later Philippine troops, the Tausug people couldn’t be christianized or subjugated, they never abandoned their language and religion, indeed the Tausugs defended the Deen with their lives when everybody else surrendered. And they still do.”


Sulu Prime Minister Datu Habib Sattiya Amilahasan, Executive Minister Datu Habib Sakiral Daie with the foreign visitors. Photo by TGM Staff Zamboanga City.
“You don’t need United Nations to grant you independence; Allah has already given it to you. Malaysia or Indonesia can’t help you to become an independent state because they themselves are not free states; one day you will have to free the Malay World from the oppression of Capitalism and Democracy and you’ll have to free Filipinos from their horrendous and corrupt regime and make them Muslims.”

You have the spirit of success in your genes, it were you and Aceh who fought until the end. Nationalist state under the auspices of the United Nations is not your goal and can’t be your goal if you want to win; because if you say ‘nation state’ then I am a foreigner in your land but if you say ‘Darul Islam’ then I am one of you and your fight is my fight.”


Datu Habib Sakiral Daie tells the Tausug of his personal view on the independence of Sulu DArul Islam:


“If my judgment did not miss the point, I believe there should be no trouble between SSDI and the Philippine Government with regards to the former’s desire to exercise its independence and sovereignty. The only problem encountered is the fact that many Tausug have still maintained their colonial mentality that they could no longer think of themselves as a free people and that they are already free if they wanted to.”


In the name complete brotherhood, religious affinity never matter to the Tausug. The Tausug was happy to receive their visitors as their brother. The departure of the visitors from the Jolo International Airport was bringing with them the hope and trust as well loyalty of the Tausug to Islam.


This is another beginning to the ending flight of the hegemony of the Republic of the Philippines relating to status of Sulu Darul Islam as totally independent island country of Southeast Asia.
Category: Uncategorized

TAUSUG POSSESSES RARE COURAGE

Neldy Jolo

As a renowned Muslims, Tausug are fierce warriors that have been defending their faith since the era of Spanish Conquistadores, American Imperialist, Japanese Colonial-Asiatic and Filipino Neo-imperialist.

Tausug engaged in continuous defence war with Spanish for more than 300 years left a heinous scar in the face of world military history of resistance. Tausug being known as one of the finest, valiant and ferocious freedom defenders of the world is also famous as the best divers in the world, especially for pearls. 

By Rameeta (Rameer Tawasil)
The Tausug indigenous belief in relation to the unseen creatures like jinn (genie) and saytan (devil) is interconnected with Islamic belief. The sinner dead will be held in hell to serve the sentence of the sins acquired while still alive. The Tausug also believed in a sort of karma boomerang to human while still alive, that goes “suli iban kisas di maraa mapatay”, roughly means “whatever person did in life cannot be brought to death”.


There are different choices of Tausug tawal-tawal (whisper-chant) and charms that has a significant element for their daily lives. This is to hope for success and luck, especially when going to the battlefield and visiting any social-economic gatherings and activities. 


By just turning the face from the enemy, even more fatal if it is running away from a defence fight, thus a memory-engraved shame. Tausug will never submit to defeat until death succumbed.


As a heterogeneous identity of people, Tausug are found mainly in the three areas: coastal areas (ha higad or parian), hinterland areas (ha gimba), and island areas (ha pu’). 


Tausug Maligay by Rameeta

Tausug as the communal identity of the citizens of the nation Sulu Archipelago and of the state of Sulu Sultanate Darul Islam speak Sinug called Bahasa Sug. Sinug is spoken as lingua franca with other dialects such as: Sinama, Binisaya, Tagalog and Malay as well as English.

The legendary mountain known Bud Tumantangis is still alive in the hearts and minds of the Tausug folklorist. The existence of Bud Tumantangis as the highest peak in the Sulu archipelago other than historic Bud Dahu, Bud Taliapao Bud Kaha, Bud Bungau ad Bud Tapul is a tale of the Tausug valiant ancestors.


Bud Dahu is seen from the Jolo port.
Tausug will be feeling the nostalgic renditions the Bud Tumantangis when start sailing from and to the place. The drama of the silhouette could be seen from far away sight upon leaving and approaching the port of Jolo. Bud Tumantangis derived from the Sinug words “bud” mountain, “tuman” mark or true and “tangis” cry that deciphers as “true-crying-mountain”.

Tausug edifying belief can be seen in their rites and dances; these are reflecting nature of the ebbs and waves flowing back and forth that signify their sails at sea. A traditional Tausug dance is popularly known as pangalay, accompanied by a kulintangan and agung with the janggay, metal-made accessories put in fingers of the dancer. Pangalay is derived from the Sinug word “langay” means “gesture” and “alay” means “offer” hence, “a gesture of offering” for the Tausug foreign and local visitors.

Sulu Darul Islam Flag is right now flying in the different place in it territories, courtesy of Yazir Rajim
Tausug acquired courage from Islam is afar doubt and bravery is believed to be indisputable, “Tau Maisug” or people of the courage became their venerated forename everywhere. Be it in writing and in oral traditions still possesses rare courage. Maisug was drawn from the root word “Isug” that is for courage and bravely. Maisug literally mean “possessing courage or bravery”. Yazir Rajim, a Tausug author revealed in his book “Kakaun Sug, Beyond Recipes,” that it is from the food “where the courageous Tausug starts”.

Tausug is a collective name to the various ethnics and sub-ethnics thriving in Sulu archipelago regardless of faith but mostly are Muslims. They are: Buranun, Tagima, Baklaya, Champan, Banjar, Ilanun, Sama, Subanun, Chabacano, Bisayan, Palawani, Mulbug, Jama Mapun, Laumsuba, Arab, European and many others. Due to the intermarriages between them, they could hardly distinguish their ethnicity and sub-ethnicity.

Tausug is also known as Sulug, Suluk and Solok to the people around likusantara (Southeast Asian region). Tausug was derived from the Sinug words Tau “people” and Sug “sea current”; hence moniker “people of the current” was natural. It is the Tausug ancient tradition to sail, dive pearls and trading, because their ancestral home-islands are having strong tidal currents that were been receding back and forth to South China Sea to the Celebes Sea from Sulu Sea.

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TAUSUG IRREDENTA

Neldy Jolo


TAUSUG IRREDENTA*
Nelson Dino Sulu


I am called what I am to be and identified as such, why call me the name that described hates in me? Did I ever agree to be called with that name? I never think so. You like me to be so because you hate me with that name. I am proud that I was born on this identity of mine – so call me such – the right one. You know what it is.


The first time you touched my shore, you called me Moro because of my faith to distinguish my identity from Indio – you changed their belief too. You replicated their doubled identity. 

“I promise from whatever ethnicity I may belong, I was Tausug, I am Tausug and I will be Tausug. I am not “a good Moro is a dead Moro” but a good Tausug is a living Tausug till the death will die!”

You said your belief is good for me as you assure, but why should you kill me? I was defending my rights to live in my belief until you vanished then banished from my homeland after more than three hundred years – the years that’s not too long to count and to wait. 


Then the eagle perched on me and befriended me while fighting the people identified from the further north of Sulu archipelago. I should not be mistaken: were they not the people that I learned named after syphilis-died King Philip II? So they were Filipino – not ME?

Because I was so sincere, I penned ink to the unprecedented tricky paper. I was so sincere but some of my kin abused it later. They wanted to grab me out of the throne and they created their own. 


I was known as cosmopolitan when you “civilized human” embraced my homeland with “education”. Am I not educated with my own respect when the time you arrived? I was so indeed. 


No, I never learned the odium until I became topic in the podium. It was because I was in the mountain; the clouds hug me and comfort me as my dead body lying in the crater. My blood drained to the ground as witness to my own soul. 


Ants, flies and other creatures witnessed my slain body – as you do. I was left burlesque in the eagle eyes and was beheaded but still a guy.

I never say goodbye to the identity and belief I swore to die, until Yamato spirit launched to do kamikaze-banzai by the descendants of daimyo but I never perished but I did a similar belief – a parang sabil spirit. 


Then you are mistaken again: I am not juramentado of your definition but at least you fear me. I oath to die for an honourable defends of truth that you put in falsity – you never frightened me of my being so.

The remnants of your cowardice still remained like the scars in your rotten flesh. You have no soul – you betrayed and swindled me but I was not deceived. 


Why do you assumed me to be good when I am dead? Who are you to say that? You are not God that created me and so you – the whole humanity.

Why do you compare me to be “a good Indian is a dead Indian”? Do I? It is all up to you. Anyway, I will fight for what is right and “to write and to say” is my right, as you do.


You made a play of the name you gave me – “Moro-moro” as what was known to be and other one was “Sultan of Sulu”. But at least you made it out of nothing that you can do – but frustrations over my effects to you. 


I defended my homeland, the treasure of the treasured culture. I was nurtured and scribed with the sweat and blood as well as tears – tears of the mujahidins, the orphans and the widows. Their tears were the ink that can never perish until forever comes to expire.

It doesn’t matter if you mocked me as such; as long as you feel my feeling that you too had felt under the foreign government. You wanted to be free as what I was leading to be. The freedom that I have been longing for is here without you giving. I was indeed free.

I was born with nostalgia found at every misty peak of mountain ranges by the Sulu Sea; the Bud Tumantangis, Bud Datu, Bud Dahu, Bud Bagsak, Bud Talipau in the island of pearls, facing the breezing sea, the Bud Bungau in the strong current of bay.

The Bud Mantalingahan in the island known with beautiful sanctuary of nature, Bud Matangal and Bud Sinangkapan in the known as the island of hope, the Bud Batulampun in the garden of flowers and the Bud Kinabalu in the land below the wind.

I am the homeland that was led by the religious strongman: Sayyid Abubakar. He eventually became Sultan Syarif Al-Hashim, the episode that cum gives birth to my nationhood and statehood.

It began with the sweet lullaby of scenery on 17 November 1405. Then he was succeeded by the honourable men in the battle – the Tausug Gagandilan that linger forever in the heart of young minds further.


That was it. I promise from whatever ethnicity I may belong, I was Tausug, I am Tausug and I will be Tausug. I am not “a good Moro is a dead Moro” but a good Tausug is a living Tausug till the death will die!

*Declamation dedicated to the Tausug Citizens that were administered by multiple foreign governments but right now reactivating their own government.


http://www.sulu-darul-islam.com/2011/11/tausug-irredenta.html?spref=fb

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STORIES BEHIND FAMOUS SAYINGS: THUS GOOD TAUSUG IS DEAD TAUSUG!

Neldy Jolo

The similar saying, “good Indian is a dead Indian was introduced to Minsupala (Mindanao, Sulu and Palawan) to discriminate the inhabitants whom Spanish, American and Filipino called “Moro” – Hulabangsa Mindanao and Hulabangsa Sug (Tausug) assumed by American soldier as “a good Moro is a dead Moro”, thus a good Tausug is a dead Tausug.”

Arata Awata wrote in his blog: “Forget that Filipino Indios says “a good Moro is a dead Moro” and in Spanish, the cognate moro is considered a racist and derogative term.” 

According to Spencer Tucker, “The American civilizing efforts applied both might and persuasion in altering sequences. Many American soldiers, however, operated under the assumption that “a good Moro is a dead Moro.”

“a good Tausug is a dead Tausug”


Stories behind famous sayings

The Saying:

Who Said It: Gen. Philip Sheridan

When: 1869

The Story behind It: In January, 1869, General Sheridan held a conference with 50 Indian chiefs at Fort Cobb in the so-called Indian Territory (later part of Oklahoma). At that time, Sheridan, who had gained recognition as a Union officer in the Civil War, was in charge of the Dept. of the Missouri. One of his duties was to oversee the Indian Territory, making sure that the Indians remained on their reservations and did not harass the white settlers. When Comanche chief Toch-a-way was introduced to Sheridan at the conference, the Indian said, “Me Toch-a-way, me good Indian.” Sheridan reportedly smirked and replied, “The only good Indians I ever saw were dead.” Later on, the remark became “The only good Indian is a dead Indian.” – http://www.trivia-library.com

“He (Sherman) is one of the three individuals to whom the bluntest of all policy statements – the only good Indian is a dead Indian – has been attributed. The first to say it was probably the Montana congressman James Cavanaugh; then (Philip) Sheridan picked it up, and finaaly Sherman who (according to Meneken) said it to an Indian who was panhandling at a railway station as Sherman was disembarking. Me good Indian,” the old man said, to which Sherman replied, “So far as I know the only good Indian is a dead Indian.” It is doubtful that the old panhandler received a cent.” – Larry McMurtry (The Colonel and Little Missie. Pg 69) 

“There is an anecdote told concerning Sheridan during his campaign against the Indians. Comanche Chief Tosawi, or Silver Knife, reputedly told Sheridan in 1869, “Me Tosawi, Me good Indian,” to which Sheridan is said to have replied, “The only good Indians I ever saw were dead.”…This was then misquoted as “The only good Indian is a dead Indian”. Sheridan later denied he had made the statement to Tosawi. Earlier that year, on May 28, (1869) Rep. James M. Cavanaugh said in the House, “I have never seen in my life a good Indian … except when I have seen a dead Indian.” That remark may have been mistakenly attributed to Sheridan.” – Wikipedia –

Photo credit:

TAUSUG IS KAHAWARISTA!

Neldy JoloIn the cosmopolitan Jolo, people raised with the culture of coffee break. Many coffee shops in Jolo serve coffee even in a half glass. It is for a person who doesn’t want to drink much or having no enough budgets. To order just say “tunga…

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“…WHY MORO IS NEVER THE TRUE NAME OF UR PEOPLE …?

Neldy Jolo

A friend named ‘aN asked me about Tausug and Moro and Sabah. Here are the questions:

Assalamualaikum, how r u …?? lama menyepi…is everything ok..??Hope not too late to wish u, Eid Adha.. May Allah Bless u and ur people in a good Dignity always..amin! can i ask u something…?? based on ur status 30mnt ago..

Rayyan Makno: “Islam teaches the truth and nothing but the truth. Moro is never the true name of our people.” i agreed with the first statement.. but for the “Moro is never the true name of our people.” its confusing me… 
:( can u help me to expain that…??



Dalam buku Tausug & Kesultanan Sulu, “Bangsa Moro membawa maksud kesatuan semua etnik yang menganut islam….”(Bab 2, pg16). 
and one of ur comment stated that Tausug-Muslim.. Tausug dalam buku pula “Bangsa ini telah gemilang dan terbilang setelah mereka KESEMUANYA menganut islam” maknanya…Tausug senonimnya beragama islam…then why Moro is never the true name of ur people..??and why should people said TAusug Muslim..??

another thing that i can’t imagine until now… how Sabah can be part of Malaysia if yearsss back, Sabah is part of ur land…
i asked bapak, n he ask me to read about sejarah Malaysia…i know about sejarah Sabah masuk Malaysia but i want to know from ur perspectives, from ur point of view as one of perjuang kemerdekaan Tausug…

sorie… im still reading this book and its hard to understand n imagine it.. its a HISTORY dude…!! huh…!! pening.. 
:(.but i promise, ill finish this book as soon as i can..now im trying coz as i reach the middle of the book, the story become more interesting… hope i can finish by this week.. pray the best for me…

hehe…thanks for the question…let me clear it to you from the basis of history…
owh… pls give me the simplest way for me to understand… why should U said thanks… im the one who asked u.. :;)
MORO is nowadays a term given to the Muslims way back the coming of Spanish to the Sulu Archipelago (Sultanate of Sulu) and Mindanao (Sultanate of Maguindanao) in the year 1578…So Moro is not the original name for the people of Sulu and Mindanao. Moro is just to identify the Muslim from Christian called Indio and eventually became Filipino.


TAUSUG is a collective term for the people of Sulu Archipelago (Tausug means Sulu People – Tau is people, Sug is Sulu.)


North Borneo was part of the Sulu Sultanate and was leased by British North Borneo Company in 1878. North Borneo got independence on August 31, 1963 and eventually join Malaysian Federation in September 16, 1963 as State of Sabah…

In the spirit of historical account, North Borneo still part of Sulu Sultanate but as Sabah it is already part of Malaysia no doubts to that. Malaysian Government pays yearly in the name of North Borneo lease to the Sultan heirs of the Sulu Sultanate based from the judgement of British Judge or North Borneo Macaskie…

Yes Tausug is synonymous to Muslim but in the context of name or citizenship Tausug is name of the citizens of Sulu Archipelago (Sultanate of Sulu). Tausug is called Suluk in Malaysia…

In summary:

Moro is a religious identity for the Muslim people of Mindanao and Sulu Archipelago. When you say “Moro” u would mean Muslim – refering to religious identity.

Tausug is national identity of the people of Sulu Archipelago (Sultanate of Sulu). When you say “Tausug” u would mean people of Sulu Archipelago – referring to national identity…but Tausug is Muslim based from their religious identity (Moro as Spanish called them such).

ok. thats mean, Tausug people is not 100% muslim..ist?? coz its referring to national identity… while Moro = muslim (given name by “them”)..than, its mean muslim there prefer to call them Tausug Muslim, where they will get clearer identity..?

and its real that Msia gov paid RM5,000 yearly to Kiram’s Family..?? and where r those people (Kiram Family) stay now??

Yes “Tausug” as national identity is referring not to religious identity…but if you say Tausug it is synonymous to Muslim – because before the coming of Islam to Sulu Archipelago they have been as Tausug or Sulug (Sulu People or People of the current)…

Like when say Malaysian, it doesnt mean Muslim. but If you say Malay it would Muslim in Malaysia…In Indonesia when say Malay or Melayu, it doesnt mean Muslim. Right?

Kiram Family are scattered all over the world, but the one that recieved the payment are staying either in the Philippines and Sulu Archipelago…Yes Malaysian Government paid them.

When Tausug embrace Islam in 11th century their name as Tausug/ Suluk/Sulug never changed…That is why West called them Moro of Sulu or Muslim of Sulu or simply Sulus who embraced Islamic Faith…We have to identify the National Identity and the Religious Identity. Like the Word “Melayu” in the broader context doesn’t mean Muslim or religious, but Racial Identity. Right? It is only in Malaysia that” Melayu” is synonymous to Muslim or Islam. 


To make it more clear: Tausug is both National Identity for All of the inhabitants of Sulu Archipelago at the same time synonymous to Islam. We have to look at the different ethnics of the Sulu Archipelago as part of the collective national identity, Tausug…

Ethnics that are within Sulu Archipelago (Sulu Sultanate) collectively called Tausug are:

 1. Buranun (Muslim)

 2. Baklaya (Muslim)

 3 Tagimaha (Muslim)

 4. Banjar (Muslim)

 5. Sama (Muslim)

 6.Dampuan (Muslim)

 7. Yakan (Muslim)

 8. Subanen (Mostly Christian and No religion)

 9.Kalibugan (Muslim – former Subanen)

10. Mulbug (Muslim)

11. Jama Mapun (Muslim)

12. Bisayan (Christian and some embrace Islam)

13. Palawani (Muslim)

14. Bangingi (Muslim)

15. and many other…

ok! cleared than.. thank u so much Mr Neldy! :)

You are welcome…if u have clarification let me know…

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MEETING WITH GREAT BANGSAMORO REPUBLIC PRESIDENT

Neldy Jolo

I am reposting my first article about Maas Nur Misuari, after meeting him in person. I just wanted to remind myself how did I started to write about him, in the black book: Maas Nur Misuari. I wrote this article and posted in my old blog on 29 October 2006 @ neldy.wordpress.com.

It was a great pleasure to meet the great Bangsamoro Leaders and Moro National Liberation Front (MNLF) Founding Chairman Professor Dr. Nurullaji Pining Misuari in his house in New Manila, 6th Street, # 27, Quezon City, Philippines where he is put in house arrest transferred from Laguna after his medical treatment.

He was granted a 3 day open house to allow people to visit him without seeking permit from the government for the celebration of Eidl Fitri Almubarak last October 23-25, 2006.  

It was my first time to see and talk to him in person for many years of his existence as leader of the Bangsamoro. For me he had already reached and achieved the status of being one of the great leaders of the world.

His statement struck me when he said,” by my detention all Bangsamoro are detained including those still in the womb of their mothers”. It gives me strength to work for peace. I also felt and realized that I am included in the detention.

I am very optimistic that conflicts in Mindanao will be solved, because according to him (Misuari) being optimistic is a praying- praying that war will end one of these days in Mindanao.

I am already tired of war in Mindanao, particularly in Sulu, as I usually called myself the “child of war sufferer”. After the 1974 burning of Jolo my parents migrated to Sabah to find sanctuary that they can live peacefully. Their experiences in war challenged me to finish my study. 

Because of war my father did not able to finish his schooling. If he happened to finish his study he will have a stable job to sustain my study and I might not suffer during my study in terms of expenses and other matters.

So much for that I am still very thankful. My father was an MNLF combatant, his father and uncle said to him,”mag-uno pa kaw mag iskul sin yari kita nagbabaugbug sin hulah, bangsa iban agama” (for what you are going to school even we are here to defend our land, people and religion) by this statement my father joined MNLF and stop schooling.

Maas Nur Misuari started the revolution not because of his personal interest but for the interest of the people of today and tomorrow. He doesn’t want to let the people to feel the pain and suffer for a lifetime. He is thinking the children after him that might experience another suffering from colonization and aggression.

Maas said in front us” I am willing to die anytime and anywhere for I had laid the ideas of national liberation, self determination and decolonization that the young generation after me may continue”.   

Despite of his experience in leading the war he is not encouraging the youth to make war as he said with a low tone voice” I am a man of peace I don’t want anybody to experience the suffering from past to be repeated”,”I don’t encourage you to go to war to experience the pain”. As it is understood he is promoting the non-violent act of protest.

This coming December 2-3, 2006, he will be attending meeting per invitation of OIC in Jeddah. Hopefully the government will allow him to go for the sake of lasting and sustainable peace in Mindanao. Insha Allah.

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TIBAW PA TAM-AWAN VILLAGE

Neldy JoloReminiscing the time when I was roaming to visit beautiful places in the north of Sulu Archipelago. I went to Baguio City on 11th November 2006 and posted in the blog on the 13th- the first blog I ever made – the y-i-lead-diwa. This was my …

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LETTER TO PRESIDENT P-NOY – TAUSUG NURSING STUDENT

Neldy Jolo

This is the letter of a Tausug Nursing student expressing her sentiment to the president of the Republic of the Philippines, P-Noy. She has a good write. She is a young talented girl that understands and experience the chaotic condition of the people around her, whom she belong – the Tausug. This Tausug young generation is aware of what is happening – the history, culture and the real identity that she is part. This was sent to the President this month.

This letter writing was their requirement. The instructor required his student to write a letter to the president according to the issues they wanted to bring. He started requiring student since the time of Marcos.  

Her instructor commented:

“…The entire content deserves to be fully respected. And I think I am not in a position to edit your ideas as presented…What is most important is the substance which I think should be answered by the Office. Hope the President will really consider those points in your letter. Anyway, let me know whatever would be the response.”



The letter runs this way:

August 23, 2011


Benigno Simeon Cojuangco Aquino III
President Republic of the Philippines

Malacañang Palace

Compound J. P. Laurel St., San Miguel

Manila City

 Dear Mr. President:

 Good morning your Excellency. My name is CUJ, 18 years of age, an ordinary student of Western Mindanao State University-Zamboanga City. I am writing to ask for your support and help for the TAUSUG people living in Sulu. I am a Tausug. And I cannot afford to see the situation of my land like this.

Let us be frank and practical to solve our respective problems. Filipino is for Filipino, Tausug is for Tausug.


Sulu people or Tausug have been put as one of the tribes of the Philippines, hence they are now called Filipino per legal document of the Republic of the Philippines. The word Filipino was coined during the invasion of the Spanish to group of Islands that were known as Luzon, Visayas, Mindanao and Sulu Archipelago.
The known “FILIPINO” was address to the Christianized people of Luzon and Visayas which were known as INDIOS – natives of the islands. Mindanao and Sulu Archipelago people were called MORO by Spanish before their religion – ISLAM. The real identity of the Sulu People is called Tausug, thus made them distinguished from FILIPINO and Tausug were never Christianized as Indios do. Tausug already exists before Spanish set foot to the Sulu Archipelago in 1578. They have their own government and system, the Sultanate of Sulu that was established in 1405 led by Ahlul Bait, Sultan Syariful Hashim Sayyid Abubakar.

 The inclusion was started after the “mock battle” between America and Spain then signed the Treaty of Peace in Paris, France in 20 December 1898, known today as Treaty Paris. Through this treaty that Sultanate of Sulu was included as part of the Philippine Islands. After around nine months, America and Sulu signed treaty called Bates Treaty in 20 August 1899.

  

Sultanate of Sulu started forcibly became part of the Republic of the Philippines when the United States of America gave independence to the Philippine Islands (that is Luzon and Visayas only) in 1946, without the consent of the citizens or people of Sulu, the TAUSUG.

 Present Endeavour

  

After four decades of movement for independence in Mindanao and Sulu brought about by MNLF for Bangsamoro Republik of which ended to “autonomy” and now MILF is on the table bargaining the “sub-state” for Bangsamoro Homeland that is previously also wanting independence.

  

Every human heart in Mindanao and Sulu is now put in vain and frustrations with the directional changed of these two big fronts from independence to something else – autonomy and sub-state. Since Tausug has separate history and government from Mindanao, they moved to reassert their independence last 17 November 2010 by bringing the issue of citizenship and sovereignty rights aside from religious right as Muslim.

That is because sovereignty is permanent and perpetual and citizenship or nationality movement is one of the peaceful or the alternative movement other that armed movement. It is according to the legal rights and basic human rights – as mention in the Universal Declaration of Human Rights – The Rights to Nationality. 

Tausug still owns the de jure government (sovereign government) and right now running their de facto government (government of the fact) even though Philippine de facto government is still in the playing in the Sulu Archipelago.

Tausug, the citizens of the Sultanate of Sulu have been struggling for years of their right of self-determination. They have then defended their island country of Southeast Asia from the Spaniards, Americans, Japanese and right now the Filipinos who have tried to colonize and subdue the Sultanate of Sulu – UNCONQUERED!

In this, I am asking the Philippine de facto government to withdraw from the territory of the de jure Sultanate of Sulu government thus FILIPINO IS NOT TAUSUG!

 With this I am glad to hear a positive response from you Mr. President. 

 ~LET SULU GOVERN HER OWN~ 

  

p.s: pls pull AFP out from Sulu. Plentiful of PNP-SAF were already visible in our place.

 Sincerely,

CUJ – Student Nurse.