The Hidden Influence of Islamic Power in the People Power Movement and the Rise of Moro Autonomy
In the summer of 1986 (February 22 to 25, 1986), the Philippines witnessed a historic event that is widely celebrated as the People Power Revolution or EDSA 1986. On the surface, it was a peaceful uprising that led to the ousting of President Ferdinand Marcos and the rise of Corazon Aquino to power. However, there is a lesser-known truth that has largely been ignored: the People Power movement was not only driven by a desire for democracy—it was also heavily influenced by Islamic power, which had been steadily growing in the background for decades.
This hidden influence of Islam played a critical role in the events of 1986, and its legacy continues to shape the Philippines today. From the creation of the Autonomous Region in Muslim Mindanao (ARMM) in 1987 to the rise of Islamic banking, Sharia law, NCMF and the Bangsamoro movement, the Islamic community in the Philippines has made significant political strides in the post-Marcos era.
Let’s explore how Islamic political influence not only contributed to the downfall of Marcos but also paved the way for the expansion of Muslim autonomy in the Philippines.
The Roots of Islamic Discontent in the Philippines
To understand the role of Islam in the People Power movement, we must first acknowledge the deep-seated grievances of the Moro people in Mindanao. These grievances were rooted in the long history of neglect and marginalization under both Spanish and American colonial rule, followed by the failure of Ferdinand Marcos to honor the Tripoli Agreement of 1976.
The Tripoli Agreement, which was brokered by Libya, was supposed to grant the Moros autonomy over Mindanao and other parts of the Muslim-majority south. However, under Marcos, the agreement was never fully implemented, leading to widespread disillusionment among the Moro people. The Moros, who had been engaged in a protracted struggle for self-determination, saw Marcos as a betrayer who used their cause as a political pawn, without ever genuinely addressing their demands.
By the early 1980s, Islamic nations like Libya, Malaysia, and other Arab states began to see the Philippine government as an unreliable partner in the peace process. As Islamic countries grew frustrated with Marcos, they increasingly turned to funding and supporting Moro movements, including the Moro National Liberation Front (MNLF) and later the Moro Islamic Liberation Front (MILF). The power dynamics in Mindanao were shifting, and these Islamic nations, seeing their interests aligned with the Moro autonomy movement, became key players in the larger political game.
The Role of Islamic Funding in People Power
The People Power movement of 1986 was a massive political shift in the Philippines, but such a movement does not arise spontaneously—it requires significant resources, organization, and coordination. The sheer scale of the protests, the mass mobilizations, and the political backing needed to challenge the Marcos regime did not happen without substantial financial backing and political support.
It is widely known that Islamic countries, especially Libya under Muammar Gaddafi and Malaysia, were involved in supporting opposition movements within the Philippines. They had a vested interest in ousting Marcos, who had long been seen as a stabilizing force in Southeast Asia, especially in relation to the Moro insurgency.
Libya’s involvement, in particular, was strategic. As a major backer of the MNLF, Gaddafi had a deep interest in seeing a pro-Moro government take power in the Philippines. His efforts were focused not just on the ousting of Marcos but also on ensuring that Moro independence would become a central issue in the post-Marcos political landscape. This foreign support—financial and logistical—was instrumental in organizing the massive mobilizations that culminated in the EDSA Revolution.
Moreover, the Moro community in Mindanao, who had long suffered under Marcos, were also heavily involved in the movement. Their discontent with the Marcos regime was the catalyst for much of the ground-level support that brought tens of thousands of Filipinos to the streets of Quezon City and Manila.
The 1987 Constitution: A Turning Point for Moro Power
The immediate aftermath of People Power saw the rise of Corazon Aquino to the presidency on February 25, 1986, and with her came a new vision for the country. But while the Aquino government promised national reconciliation, there was one significant development that had far-reaching consequences for the Moro people in Mindanao. Just two months later, on April 23, 1986, President Aquino issued Proclamation No. 9, formally establishing the Constitutional Commission tasked with drafting a new Philippine Constitution.
The commission, which began its work on October 12, 1986, was tasked with embedding in the new Constitution that Mindanao would be officially designated as “Muslim Mindanao” and that an autonomous region called the Muslim Mindanao Autonomous Region would be established. This legal foundation paved the way for the eventual creation of the Autonomous Region in Muslim Mindanao (ARMM)—a development that granted the Moros a powerful political foothold and accelerated the expansion of Islamic influence in the Philippines.
In February 2, 1987, just one year after the People Power Revolution, the Philippine Constitution underwent a dramatic transformation, paving the way for the establishment of the Autonomous Region in Muslim Mindanao (ARMM). This was a significant political victory for the Moro people, as it granted them limited autonomy over certain provinces in Mindanao.
The formation of ARMM was not just a random political shift; it was the culmination of years of struggle—and more importantly, the fulfillment of promises that Marcos had long neglected. The establishment of ARMM marked the beginning of a new era for Muslim autonomy in the Philippines, with the Islamic influence on the political system growing stronger with every passing year.
While many constitutional changes were made following People Power, the most significant and immediate transformation was the formal recognition of “Muslim Mindanao” and the establishment of its autonomy. This was not a spontaneous amendment, but a well-thought-out plan that was swiftly executed after the takeover. The speed and precision with which this was implemented suggest that the groundwork had already been laid even before the fall of Marcos, reinforcing the idea that People Power was not merely a movement for democracy but a vehicle for Islamic political advancement.
Duterte’s Presidency: The Expansion of Islamic Power
Fast forward to the year 2016, when Rodrigo Duterte became president of the Philippines. Duterte, a former mayor of Davao City, openly declared himself a “Moro president”—a self-proclaimed representative of the Moro people.
Duterte’s presidency marked a pivotal point in the continuing expansion of Islamic power in the Philippines. His presidency was backed by Muslim leaders who supported his vision for peace in Mindanao. This support, combined with his Moro roots, enabled Duterte to push forward a significant political agenda: to transform ARMM into the Bangsamoro Autonomous Region in Muslim Mindanao (BARMM).
Under Duterte, the Bangsamoro Organic Law (BOL) was passed in 2018, further expanding Muslim autonomy and establishing BARMM. This was the final step in a long journey that started in the 1980s, when the Moro cause was brought to the forefront of Philippine politics. With BARMM, Mindanao became a stronghold of Islamic influence, marking a historic shift in the country’s political and economic landscape.
Additionally, the establishment of Islamic banking and the widespread acceptance of Sharia law under Duterte’s administration further solidified the growing influence of Islam in the Philippine political system. The continued support of the National Commission on Muslim Filipinos (NCMF) with government funding created exclusive programs for Muslim Filipinos.
Conclusion: People Power or Moro Power?
In conclusion, the People Power Revolution of 1986 was not just a moment of triumph for democracy—it was the beginning of a quiet revolution that gave Islamic power in the Philippines a significant political foothold. From the formation of ARMM, the NCMF to the rise of BARMM, Islamic banking, and the growing implementation of Sharia law, the political gains for the Muslim community in Mindanao have been indisputable.
As we look back at the events of EDSA, we must acknowledge that People Power was not only a battle against Marcos—it was also a battle for Moro autonomy and the strengthening of Islamic influence within the Philippine state. The post-EDSA era saw the expansion of Muslim influence, culminating in the creation of BARMM under Duterte.
This hidden history of Islamic power during People Power is a truth that many have failed to see. It is time for Filipinos to open their eyes and understand the forces that shaped the political landscape of today’s Philippines.