Saints,scholars and the idealized past in Philippine Muslim separatism

Philippine Muslim nationalism appeals to two distinct but related imagined pasts: the traditional territorial past of the precolonial southern Philippines and the newly-emphasized moral past of the Sunna; the sacred traditions of the Prophet Muhammad and his companions in the earliest days of Islam. Problems arise when the imagined moral past, embodied in the present by a sharp increase in the influence of Middle East-educated Islamic clerics and their calls for the purification of local Islamic practice, comes into direct conflict with the authority of the traditional aristocracy and locally-cherished cultural practices. The Muslim separatist movement that began in 1968 had dual goals. It was primarily an ethno-nationalist endeavour that had as its primary goal the creation of a Philippine Muslim nation - a nation-state governed by Philippine Muslims and modelled on the sultanates of the precolonial period. The second goal of the Muslim separatist movement was to reform local religious and cultural practices under the leadership of a new set of religious leaders. To understand the place of atavism and puritanism in the Philippine Muslim separatist movement I review the largely local tradition of saints and the more universal Muslim institution of religious scholars as they have interacted in the contemporary Muslim Philippines. I consider the contradictions between revanchist and reformatist goals of the movement by interpreting the narratives of Sultan Muhammad Adil, a prominent supporter of Muslim separatism in the Philippines.