Tserman Africa: a child of war becomes a peace builder

MASIU, LANAO DEL SUR -- On the 20th anniversary of Ninoy Aquino’s death, despite the drizzle, the festive mood reached an all-time high here, about 40 kilometers from Marawi, on the northeastern shore of Lake Lanao.

The road leading to the Madrasah Darussalam Al-Islamia, past the Islamic Research Library and the white streamers mourning the death of Amerol Mujahedin Hashim Salamat, was replete with arches, banners and flags of gold, purple and emerald.

The barangay of Manolocon-Taclub was a vast theatre of cultural revival, marking the declaration of these war-scarred villages as a Sanctuary of Peace.

Amidst all these festivities that were running on its third day, was “Tserman.”

The “Tserman” is Abdul Jabbar Mamoclo, known in his previous life as Kumander Africa of the Moro National Liberation Front (MNLF).

Mamoclo would not say why he was called Kumander Africa. But a few among his peers said in jest that likely because his sun-baked skin has the color of ancient tree bark.

Some said probably because the military used to ascribe to him a legendary though stereotypical savage fierceness characteristic of warriors of that far continent.

The infamous severity was elsewhere. Like the monkey-child turned handsome hero in the Maranao tale Maharadia Lawana, the ex-combatant was sober, as his virtues and deeds were sung as a bayok.

“It has been decades since this community had a reason to celebrate like this,” informed Ali Hadji-Isah, a peace advocate.

Only during times of relative peace will the Maranaos celebrate, said Taha Cabugatan, president of the Kalilintad Peace Advocates Network, stressing the significance of the occasion.

Hadji-Isah said that for five days the people would reclaim their living cultural heritage, as the kambayoka (songs of praise) and rinaorinao (songs of folklore), dances like singkil and kashagayan as well as the katharo sa lalag (public speeches).

Cabugatan added that because of the people’s Islamic grounding, the readings of the Qur’an, wasiyat and qasida (religious orations and declamations) were among the events.

That afternoon, on the stage by the solar drier, groups took turns in playing music with several traditional instruments, like the kulintangan, kapanggotiapi (guitar), tagotok (drums) and sironggaganding (gongs).


MORE THAN 20 years ago, Abdul Jabbar was a child of war. Still a kid at 15, and barely out of high school, he joined the MNLF.

He became Kumander Nara’s protégé in 1977. “I began as the Kumander’s ‘bata-bata’ (errand boy). I could hardly carry a carbine then,” he said.

In 2001, as a faction within the MNLF wrestled power from Nur Misuari, Mamoclo replaced Nara as state chairman of the Central Ranao State Regional Committee, in the 15-man council which oversees the rehabilitation in areas affected by the MNLF-led rebellion. Thus, he is called “Tserman.”

At 41, the ex-brigadier general acknowledged being battle-weary. He almost lost his right hand in the mid-90s, and until the MNLF signed a peace agreement with the government he had to live a fugitive’s life.

Before he got wounded, he scored victories in high-risk missions. “I led ambushes in Wao and Ramain. We hit soldiers, including a lieutenant. Then, a bullet got me in the right arm,” he recalled.

His arm’s bone was shattered and the muscles lost much of their strength. He carries the right arm proudly still, though it droops like a de-feathered broken wing.

Like the healing of a wound, the reconstruction has started slowly in this Maranao community of 2,000 that had withstood a protracted ethnocide. “Our people had been suffering since the 70s. The military treated us like chickens. Anything which moved was a target,” he remembered.

The village was again evacuated in 2000 when Masiu took the brunt of the all-out war declared by then-president Joseph Estrada.
But Mamoclo believed the path of peace is easier to tread now that projects are realized under the United Nations Multi-Donor Program. “It shows both parties are serious about attaining peace,” he said.

According to Nasreen Pangadapun, a UN volunteer who assisted the community, the package includes infrastructure and capability-building components.

“The strategy includes strengthening a network of community-based peace and development advocates,” added Pangadapun, explaining further that the UN recognizes that local people are the vital participants in peace building.

With UN funds, the Manolocon-Taclub Peace and Development Community built a madrasah, a solar drier and a rice mill. The residents also trained in farming technologies, cooperative sustainability and conflict management.

Mamoclo noted more needed essentials, like livelihood for former combatants who could not join the army or the police force. And yes, the womenfolk insist there should be a health center as well as madarish (teachers of the Arabic language and the Q’uran).

Ismael, 4, was oblivious of the kulintangan, as he tinkered with his blue wheel-less plastic car tied to a string, mumbling to himself stories of adventure. Noraida and Naina, unmindful of the sipa sa manggis played by boys nearby, were absorbed in a game of rubber bands.

Mamoclo followed these kids at play with his gaze as he wished aloud for a lasting kalilintad (Maranao word for “peace”) so that these kids, and all the other Maranao children, including 11 of his own, may not engage nor suffer in war anymore.