Polomolok, South Cotabato is no longer just a town defined by its past. Through inclusive, community-led efforts, the municipality is becoming a model for grassroots peacebuilding led by tri-people in governance — turning the vision of just and lasting peace into a lived reality.
Today, the diverse community of Polomolok — composed of Muslims, Indigenous Peoples (IPs), and Christians — is slowly transforming its wounds into wisdom as it moves forward.
IN PHOTO: Mount Matutum and pineapple fields in Polomolok, South Cotabato. (Photo by Mahintana Foundation, Inc.)
In recent years, unexpected security incidents — classified by the government as the work of violent-extremist groups — have shaken the town’s sense of stability, revealing a hard truth: historical wounds and deep-rooted social divides cannot be easily healed.
This is the other side of Polomolok’s story. While the town is home to a rich mix of IPs, Muslim communities, and Christians, the tensions it faces are not the result of diversity itself, but rather the failure of systems to ensure inclusive development and equitable representation. The complexity of its population, alongside the inequality, makes the work of peacebuilding more nuanced but also more urgent.
IN PHOTO: Roel Ian Blanker, Project Manager of Mahintana Foundation, Inc.
“Region 12 is a melting pot of cultures. We have Indigenous communities like the B’laan and T’boli, Muslim groups such as the Maguindanaon and Maranao, and Christian settlers, since this area was once a relocation site,” explained by Roel Ian Blanker, Project Manager of the Promoting Peace Engagements and Community Empowerment (Pro-PEACE) Programme.
The Mahintana Foundation, Inc. (MFI) aimed to go beyond surface-level interventions through its Pro-PEACE Programme. The initiative focuses on addressing the root causes of violent extremism in South Cotabato, particularly the economic and political exclusion of marginalized groups such as Muslims and IPs from local governance structures and basic services, as well as their limited opportunities for participation and access to government support.
“Part of our goal was to unpack these systemic issues — to understand why they exist in the first place,” said Blanker. “So, we try to dig deeper and understand the reasons behind these conditions.”
In response, MFI focused on institution-building and governance reform, designing programs that empower communities — especially IPs and Muslim groups — to participate meaningfully in decision-making and peace processes.
“Pro-PEACE is not just Mahintana’s program — it belongs to everyone,” added Blanker. The results on the ground reflect that sentiment. Through the Pro-PEACE initiative, long-silenced voices have begun to emerge and take root. Communities that were once pushed to the margins are becoming more engaged and empowered due to opportunities provided by the program.
The Muslim Council of Elders: From Grassroots Mediation to Recognized Governance Partner
Long before the Pro-PEACE Programme arrived in South Cotabato, the seeds of community-led peacebuilding were already being sown. In 2017, a group of elder datu responded to a troubling rise in killings, clan feuds (rido), and land-related conflicts. They formed what would become the Muslim Council of Elders (MCE) — a collective of Muslim leaders aiming to mediate disputes and restore order from within.
IN PHOTO: Members of the Muslim Council of Elders (MCE) march in a formal ceremony held in the Municipality of Polomolok.
(Photo by Mahintana Foundation, Inc.)
According to Mastura Alba, the current coordinator of the MCE, the founding elders shared with him how, in the past, they began organizing smaller councils within the Bangsamoro barangays, integrating local leaders who could be organized eventually. But while the intent was strong, the council operated informally, without resources or institutional support.
That changed in 2020, when the MFI, under the Pro-PEACE Programme, introduced the Culture of Peace training. The MCE was among the first organizations to become beneficiaries. The initial sessions were attended by ustads who are teachers from local madrasas.
“Sinabihan kami, baka puwede pakinggan natin kung ano ‘yung programa na ilalabas ng Mahintana Foundation. So pumunta kami sa Tupi, nakinig kami doon sa orientation. Doon namin napagtanto na maganda ito na programa. Baka ito na ‘yung solusyon doon sa hinahanap namin — na pwede tayong maging malaya, na hindi tayo natatakot sa kapwa natin,” Alba shared.
The sessions brought together uniformed personnel, IPs, Bangsamoro leaders, and Christians — all seated together in the name of peacebuilding.
Alba vividly remembers one activity where the participants were asked to draw their vision of peace. His drawing was simple: a mountain with birds flying overhead.
“Parang simple lang, pero ‘yung explanation ay malalim talaga,” he recalled. “Yung mga tao, kami ‘yung nakatingala diyan sa araw at sa mga ibon na lumilipad — nangangarap. Kailan kaya namin matatamasa ‘yan? Kasi during that time, sunod-sunod ang mga insidente dito. Takot. Walang gustong lumabas.”
IN PHOTO: Mastura Alba (left) is presented with a certificate of appreciation by Chris Mark Ilao Araña (right), Project Officer of Mahintana Foundation, Inc., in recognition of his participation in the ProPEACE Culture of Peace session. (Photo by Mahintana Foundation, Inc.)
With support from MFI and Dole Philippines, the Pro-PEACE Programme provided the MCE with training and an office that serves as a space to convene, strategize, and lead community-based peace efforts.
It was in 2022, under the leadership of Mayor Bernie Palencia, that the Municipality of Polomolok formally recognized the importance of institutionalizing the MCE. For the first time, the local government allocated a dedicated annual budget to support the council’s peacebuilding efforts — a significant step toward sustainability and local ownership.
“Through financial assistance from MFI, Department of Trade and Industry (DTI), Dole, and even our Department of Social Welfare and Development (DSWD) regional office, these associations and organizations are receiving the support they need — and that’s what makes it sustainable in the long term.” Mayor Palencia shared. “So with that support, I really said to myself that Polomolok will go far. Because of this collaboration, we were able to extend support to our vulnerable fellow citizens here in Polomolok.”
The move signaled a shift — from relying solely on external support to embedding peace efforts within the local governance structure, ensuring that initiatives like those of the MCE are not just short-term interventions, but long-term commitments to inclusive and participatory peacebuilding.
IP Education Strengthens Blaan Voices in Preserving Identity and Asserting Rights
“Once a group of people feels that they are important, that recognition alone contributes to harmony, to maintaining order and peace. And that’s very essential,” said Municipal Administrator Joven Malida, a proud member of the B’laan tribe.
IN PHOTO: Official turn-over of the Cultural Heritage Learning Center (CHLC) building in Landan National High School, Polomolok, South Cotabato. (Photo by Mahintana Foundation, Inc.)
For Malida, recognition is not merely symbolic — it is the foundation of lasting peace. He believes it must be rooted in continuous learning to truly thrive. This is why he places strong emphasis on IP education as a powerful entry point for meaningful change.
Such education affirms not only the Indigenous right to preserve and practice their cultural heritage, but also their right to exist and progress — particularly amid ongoing threats of displacement due to armed conflict, land disputes, and development aggression.
Yet, two major challenges remain: many IP communities are still denied access to quality education, and the existing national curriculum often fails to reflect their distinct cultural and social contexts. The education system continues to operate under the assumption of universality, overlooking the unique lived experiences and needs of Indigenous learners.
One key ongoing initiative addressing this gap is the IP Education Program (IPED), a national effort under the Department of Education (DepEd). In Region 12 (SOCCSKSARGEN), IPED has been carefully adapted to reflect the specific realities of local Indigenous communities, providing a culturally responsive education system tailored to Indigenous children and youth.
Supporting this vision on the ground is the MFI through its Pro-PEACE Programme, which plays a vital role in implementing these efforts.
IN PHOTO: Dr. Joven Ryan G. Malida, Municipal Advisor of Polomolok, South Cotabato, who is also a full-blooded B’laan.
“Side by side with the regular teaching and learning process, we now have curriculum interventions tailored for our IP learners,” Malida explained. “The Pro-PEACE Programme has helped strengthen this approach.”
Further advancing this initiative, MFI in partnership with Dole Philippines, the LGU of Polomolok, and Alfonso Yuchengco (AY) Foundation Inc., established the Cultural Heritage Learning Center (CHLC). The CHLC building was officially turned over to Landan National High School (LNHS) in Barangay Landan, Polomolok, South Cotabato, in November 2024.
The center aims to serve as a space for preserving and sharing Indigenous cultures. Its location within a school setting makes it an ideal venue for passing on traditional skills — such as arts, crafts, and Indigenous knowledge — from skilled cultural bearers to young Blaan students.
Through the CHLC and the localized curriculum, MFI and DepEd now work hand in hand in conducting teacher training sessions, developing curriculum guides, and creating lesson plans focused on Indigenous knowledge systems and practices. Together, these efforts allow Indigenous culture to not only be preserved but to flourish within the formal education framework.
When asked about the relevance of these efforts, Malida was clear:
“Because of the IP Education Program and the CHLC, there’s now a growing recognition that learning about Indigenous knowledge systems is essential,” he said. “The presence of these institutions reinforces that understanding. Without continued learning, adaptation, and practice, these traditions can slowly disappear. Yet, Indigenous knowledge has real, practical applications — whether in agriculture, disaster preparedness, health, or other fields. It must be preserved and integrated into how we move forward.”
Through education and inclusion, communities once sidelined are now reclaiming their place — not only in classrooms but also in conversations about peace, governance, and the future of South Cotabato.
Tri-People in Leadership Positions
Currently, key leadership positions in Polomolok reflect its tri-people representation in governance. The Municipal Social Welfare and Development Officer (MSWDO) is Gretchelle Fatima A. Fowler, a Muslim. The Municipal Administrator, Joven Malida, is a full-blooded B’laan. The Indigenous Peoples Mandatory Representative (IPMR) is Councilor Polong Juromanti. These key figures not only hold official positions but also serve as focal persons for their respective communities.
The Culture of Peace
The Culture of Peace sessions were among the foundational activities of the Pro-PEACE Programme. MFI began this initiative by bringing together leaders from the tri-people communities in a shared space to foster understanding. These initial sessions created a safe environment for dialogue, where participants learned about each other’s cultures, traditions, and even misconceptions that often led to mistrust.
IN PHOTO: Participants engage in the inaugural “Training of Trainers on Culture of Peace” session in February 2022, held in Koronadal, South Cotabato, as part of efforts to foster peacebuilding and conflict resolution skills in local communities. (Photo from Mahintana Foundation, Inc.)
The second phase of the Culture of Peace expanded that dialogue to include local government officials, private sector representatives, and security forces. In this stage, MFI focused on improving public service delivery, making it more inclusive, culturally sensitive, and responsive to the realities of diverse communities. The organization emphasized institutionalization — ensuring that resolutions supporting the program were adopted from regional down to barangay levels.
MFI also promoted open governance which means treating beneficiaries as equal partners and embedding accountability, transparency, and participation into every stage of implementation. Today, Culture of Peace is integrated into local development plans and supported by executive orders, ensuring long-term sustainability through formal budget allocation and government ownership.
Identifying the Frontlines of Peace
When the Pro-PEACE Programme was first introduced, MFI partnered closely with the Department of the Interior and Local Government (DILG) to identify priority areas. Leveraging DILG’s coordination with security forces, the program zeroed in on locations with minimal but emerging risks of conflict.
These initial assessments were further validated through consultations with LGUs, ensuring that decisions reflected on-the-ground realities. Once target areas were confirmed, the next critical step was to identify proactive civil society organization (CSO) partners who could implement the program effectively.
Choosing the Right Partners
These partner CSOs namely, Kasilak Development Foundation, Inc. (KDFI), Maguindanaon Development Foundation, Inc. (MDFI), OND Hesed Foundation, Inc. (OND HFI), Tribal Leaders Development Foundation, Inc. (TLDFI), were carefully selected based on their proven track record in community engagement. Many were already active in local peace and order councils or development councils and had existing programs that addressed the unique needs of their communities.
This strategic process enabled MFI to select eight municipalities for the Pro-PEACE Programme. In South Cotabato, the chosen areas included Polomolok, Tupi, Banga, T’boli, and Lake Sebu. Meanwhile, in Sarangani Province, the program covered Alabel, Malapatan, and Kiamba.
These municipalities were not only part of the DILG and Localized Communist Armed Conflict (LCAC) priority areas but were also home to highly engaged CSOs with deep roots in their communities — organizations already advancing peace, development, and civic participation at the grassroots level.
Bridging Gaps in Representation through Institutionalization
Through this localized approach, MFI uncovered a critical gap: while many cultural communities had informal leaders, they lacked formal representation in local governance.
When violence-related incidents surfaced, it became increasingly clear that much work was still needed to connect these marginalized communities to essential government services and programs.
“We actively engage with peace and order councils, and we work to influence how existing government programs can be enhanced — identifying where we can integrate the community-based initiatives we implement,” said Blanker. “We’ve also been able to sustain these efforts through executive orders and local ordinances that support the program’s continuation, meaning it has become part of the local government’s development agenda.”
These efforts are now embedded in barangay development plans, comprehensive development plans (CDPs), and executive-legislative agendas. This integration ensures that the programs receive proper funding and institutional support, including endorsements from the Sangguniang Bayan and Sangguniang Panlalawigan. “Whether it’s institutionalizing the Culture of Peace, supporting madrasa education, or engaging directly with grassroots leaders, these are now formalized through local policies,” he explained.
A key sustainability mechanism is linking partner communities with regional government agencies. “We make sure they receive the support they need and are empowered to exercise the rights they’ve long been entitled to,” Blanker added. “Through all these interventions, our ultimate hope is for communities in Region 12 to truly achieve a stable, peaceful, and prosperous life.”
The Road Ahead: Where the Past Still Echoes, and Hope Begins
Challenges remain. Conflict still arises, and the weight of generational trauma is felt most deeply in communities that have endured the hardest struggles.
“I would say that after Pro-Peace, we’ve reached what we call positive peace,” Blanker shared. “Conflict still happens, but it’s now managed. More importantly, we’ve been able to multiply peace advocates in the area—not just advocates, but real community implementers and local agencies that help address conflicts in their early stages. This way, issues don’t escalate to the same level as those we experienced before the Pro-Peace program.”
The town’s ongoing efforts show that peacebuilding is a continuous journey where the whole community walks together as Christians, Muslims, and Indigenous Peoples, moving toward a more inclusive and compassionate future.
Every morning, as the sun rises over Polomolok’s hills, its people rise with it—diverse in culture, yet united in purpose.