Multiplicity of Moro identity

There is not a single Moro identity. This is a farce. The truth is, the Moro identity is a multiplicity of what constitute his/her being.

Upon birth, a Moro is determined by the ancestry of his/her parents - Molbog, Kalibogan, Kagan, Palawani, Jama Mapun, etc. This ethnicity is traditionally based on the indigenous 13 ethno-linguistic groups that embraced Islam.

Growing in his/her own community, a Moro's identity is also influenced by his/her religion. Moros are traditional Sunni of the Shafi-e stream and receptive to Sufi teachings. However, the 70s oil boom in the Middle East and the globalization has also paved the way for other Islamic streams to penetrate Moro communities; among these new streams are the Salafi of Saudi Arabia; the Tableeghi of India, Bangladesh and Pakistan; the politico-militant brand of Libya and Syria; the Shi'a of Iran; and the Turkish Nuri teachings. Even the Ahmadiyyah is creeping.

In terms of influence, the Moros are not only bombarded by Western and Filipino influences; they are openly receptive to Malay and Bollywood media. But the Arabization of the Moros (e.g. segregation, abaya, niqab,  shunning of indigenous arts, use of middle east curricula and textbooks) are a cause for concern. Being Arabic is not necessarily Islamic. Nevertheless, these influences play a role in molding current Moro identity.

For practical purposes, Moros are now within the Philippine territory. Recognizing this reality is not a betrayal to the Moro idealism; this is a transient, a practical arrangement. Therefore this reality adds another dimension to the Moro identity - being citizen of a country.

These are several core identities of a Moro, not one. Add to this core are secondary identities generic and pervasive across any societies - being part of a family, a neighborhood, being a town or rural dweller, an economic group, professional affiliation and so on.