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Harmony Amidst Diversity: Exploring Pathways To Peaceful Coexistence Among Communities in Kidapawan City, Mindanao

M.A. in Religious Studies Project Summary by Myla Bravo | m.bravo@hji.edu

Abstract

This study examines the dynamics of peaceful coexistence and the limits of pluralism in Kidapawan City, a culturally and religiously diverse community composed primarily of Christian, Muslim, and Indigenous populations. While the city is generally perceived as stable and peaceful compared to other conflict-affected areas in Mindanao, underlying structural inequalities, differences in access to resources, and uneven patterns of participation continue to shape intergroup relations and perceptions of inclusion. The study distinguishes diversity from pluralism by arguing that the presence of multiple groups within a shared social space does not automatically result in active engagement, mutual recognition, or equitable participation. Using a qualitative case study approach, the research draws on document analysis, media content analysis, and secondary data, including an examination of the Kidapawan Massacre as a contextual case illustrating how socio-economic inequality, land-related grievances, and governance challenges influence perceptions of justice and state legitimacy. The study is informed by theoretical perspectives on pluralism, legal pluralism, structural violence, and conflict transformation to analyze how coexistence is maintained within a context marked by historical tensions, socio-economic disparities, and institutional complexity.

The findings indicate that peaceful coexistence in Kidapawan is sustained through everyday interaction, adaptive social practices, institutional accommodation, and culturally embedded norms that emphasize harmony and relational engagement. Shared spaces such as markets, schools, workplaces, community activities, and digital platforms create opportunities for routine interaction across religious and cultural boundaries, contributing to familiarity and functional cooperation among groups. At the same time, the study finds that these interactions often remain pragmatic and situational rather than deeply institutionalized or fully inclusive. Structural inequalities related to land access, economic opportunity, governance participation, and public services continue to influence perceptions of fairness, representation, and belonging, while media narratives and digital environments further shape how identities and intergroup relations are understood within the community.

The study concludes that coexistence in Kidapawan City reflects a condition of relative stability sustained through negotiation, accommodation, and ongoing social adaptation rather than through fully realized pluralism. Although diversity is visibly present and interaction among groups occurs regularly, pluralism remains uneven and not fully institutionalized, as deeper forms of inclusive engagement continue to be shaped and constrained by broader structural, cultural, and institutional conditions. By focusing on a locality characterized more by everyday coexistence than by active armed conflict, the study contributes to broader discussions on peacebuilding and pluralism in Mindanao by highlighting the complex relationship between stability, inequality, diversity, and social interaction in a multicultural setting.

Introduction

Background of the Study

Mindanao, the southernmost major island of the Philippines, is a place of profound diversity—rich in culture, tradition, and identity. It is home to Christian settlers, Muslim Moro communities, and Indigenous peoples (Lumad), whose histories are deeply intertwined yet often marked by tension, displacement, and struggle. While this diversity gives Mindanao its unique character, it also reflects a long-standing reality of inequality shaped by colonial legacies, land disputes, and socio- political marginalization.1

Kidapawan City illustrates this complexity as a community where Christian, Muslim, and Indigenous populations live alongside one another and participate in shared spaces such as markets, schools, workplaces, and public institutions. At first glance, relations among these groups appear stable and generally peaceful. Daily life continues with a sense of normalcy, and interactions among people of different backgrounds are common. However, beneath this surface lies a more complicated reality—one shaped by unequal opportunities, unspoken divisions, and lingering perceptions of difference.2

I grew up in Kidapawan, and my understanding of these dynamics is not only academic but deeply personal. From an early age, I witnessed how inequality subtly but persistently shaped relationships among Christians, Muslims, and other ethnic groups. I observed differences in access to resources, economic opportunities, and social recognition. I became aware of how certain communities were more visible, more represented, and more advantaged, while others remained marginalized or overlooked.

These experiences were not always expressed through open conflict. Instead, they appeared in quieter forms—through social distance, unspoken biases, and structural conditions that limited opportunities for some while privileging others. Over time, I began to question what peace truly means in a place like Kidapawan. Is it enough that violence is absent? Or does true peace require something deeper—justice, equality, and genuine inclusion?

These questions have shaped the foundation of this study. My personal experiences have led me to critically examine the nature of peaceful coexistence in a community that is diverse yet unequal. They have driven me to explore not only how people live together, but how conditions of coexistence reflect varying levels of inclusion, inequality, and engagement. This perspective aligns with Johan Galtung’s concept of positive peace, which emphasizes the importance of addressing structural inequalities rather than merely preventing direct violence.3

While this study draws on Galtung’s distinction between negative and positive peace, it does not treat economic inequality as the sole driver of conflict. Instead, the research adopts a multidimensional approach that includes structural inequalities, identity-based dynamics, religious differences, governance systems, and everyday social interactions. Structural inequality remains a central factor, but it is examined alongside relational and cultural dimensions of coexistence. In addition to social and economic factors, religious identity plays a critical role in shaping intergroup relations in Kidapawan City, influencing perceptions of belonging, norms of interaction, and interpretations of coexistence.

Theoretical Framework

This study is anchored in multiple theoretical perspectives from peace and conflict studies that provide a comprehensive framework for analyzing peaceful coexistence and pluralism in Kidapawan City. Given the complexity of intergroup relations in culturally diverse societies, no single theory is sufficient to explain the dynamics of peace and conflict. Therefore, this research integrates frameworks on conflict analysis, positive and negative peace, conflict transformation, social identity, and human security to examine both the structural and relational dimensions of coexistence.

Research Design

(Qualitative Case Study of Pluralism and Coexistence)

This study adopts a qualitative case study design to examine the dynamics of pluralism and peaceful coexistence in Kidapawan City. The study also examines the 2016 Kidapawan Massacre as a contextual case illustrating how socio-economic inequality, land-related grievances, and governance challenges shape perceptions of justice and inclusion within a diverse community.4

A qualitative approach is appropriate as it allows for an in-depth exploration of social meanings, lived experiences, and contextual factors shaping interreligious relations. Rather than relying on numerical measurement, the study seeks to understand how different communities perceive coexistence, inclusion, and inequality within a pluralistic setting.5 The case study design enables a focused analysis of a specific socio-cultural context, providing nuanced insights into how pluralism operates locally. Kidapawan City is a relevant case due to its religious diversity— comprising Christian, Muslim, and Indigenous populations—and its proximity to regions with institutionalized legal pluralism, particularly the Bangsamoro Autonomous Region in Muslim Mindanao (BARMM).6 While Sharia law is formally institutionalized in BARMM and recognized nationally through Presidential Decree No. 1083, its application in Kidapawan City remains limited.7 Nevertheless, its broader socio-cultural significance contributes to the plural legal environment that shapes intergroup relations and perceptions of coexistence.8

Recommendations for Further Research

This study concludes that peaceful coexistence in Kidapawan City is sustained through everyday interaction, institutional accommodation, and culturally embedded practices, but that pluralism remains uneven and not yet fully institutionalized. Because pluralism is understood in this study as an emerging rather than fully realized condition, further research is needed to determine whether more inclusive and sustained forms of pluralism will develop over time.9

Future studies may examine whether pluralism in Kidapawan becomes more deeply rooted in the city’s social, political, and institutional life. In particular, researchers may investigate the unifying factors that enable pluralism to flourish, including shared civic identity, mutual trust, inclusive governance, equitable access to resources, interfaith dialogue, youth engagement, and cultural values such as respect, pakikisama, and bayanihan.10 Additional research may also explore which pluralistic values—such as mutual recognition, tolerance, participation, fairness, and social inclusion—are most influential in strengthening relationships among Christian, Muslim, and Indigenous communities.11

Longitudinal research would be especially valuable. A follow-up study conducted ten years from now could assess whether the patterns identified in this dissertation have evolved into a more institutionalized form of pluralism or whether coexistence continues to rely primarily on pragmatic accommodation and everyday interaction. Such a study could evaluate changes in governance, socio-economic inequality, intergroup relations, and youth participation to determine whether pluralism has become more deeply embedded within the community.12

By identifying the conditions under which pluralism either strengthens or remains limited, future research can contribute to a deeper understanding of how diverse communities in Mindanao move from peaceful coexistence toward more inclusive and sustainable forms of social integration.

A proposal that might be the basis for pluralism in the Philippines may rest on constitutional principles and cultural traditions, including:

  • Freedom of religion (1987 Philippine Constitution, Article III, Section 5)
  • Equal protection of the law
  • Democratic participation
  • Respect for cultural diversity
  • Indigenous rights under the Indigenous Peoples’ Rights Act (IPRA)
  • Recognition of Muslim legal traditions through Presidential Decree No. 1083
  • Filipino relational values such as pakikisama, bayanihan, and mutual respect

These principles provide the institutional and cultural foundations upon which pluralism can or may develop.

Notes

  1. Patricio N. Abinales and Donna J. Amoroso, State and Society in the Philippines, 2nd ed. (Lanham, MD: Rowman & Littlefield, 2017). ↩︎
  2. Rudy B. Rodil, Mindanao: A Historical Overview (Davao City: MindaNews Publications, 2003). ↩︎
  3. Johan Galtung, Peace by Peaceful Means: Peace and Conflict, Development and Civilization (London: Sage Publications, 1996). ↩︎
  4. Commission on Human Rights (Philippines), Report on the Kidapawan Incident (April 1, 2016) (Quezon City: CHR, 2016); Human Rights Watch, Philippines: Deadly Force Used Against Farmers in Kidapawan (New York: HRW, 2016); World Bank, Mindanao Jobs Report: A Strategy for Inclusion and Peace (Washington, DC: World Bank, 2017) ↩︎
  5. John W. Creswell, Research Design: Qualitative, Quantitative, and Mixed Methods Approaches, 4th ed. (Thousand Oaks, CA: Sage, 2014) ↩︎
  6. Patricio N. Abinales and Donna J. Amoroso, State and Society in the Philippines (Lanham, MD: Rowman & Littlefield, 2005) ↩︎
  7. Republic of the Philippines, Presidential Decree No. 1083: Code of Muslim Personal Laws of the
    Philippines (1977); Republic of the Philippines, Republic Act No. 11054: Organic Law for the Bangsamoro Autonomous Region in Muslim Mindanao (2018); Supreme Court of the Philippines, Office of the Court Administrator, List of Shari’a Courts in the Philippines (Manila: Supreme Court, latest available) ↩︎
  8. Republic of the Philippines, Presidential Decree No. 1083: Code of Muslim Personal Laws of the
    Philippines (1977) ↩︎
  9. Diana L. Eck, “What Is Pluralism?” The Pluralism Project, Harvard University, accessed 2024,
    https://pluralism.org/what-is-pluralism ↩︎
  10. John Paul Lederach, Building Peace: Sustainable Reconciliation in Divided Societies (Washington, DC: United States Institute of Peace Press, 1997) ↩︎
  11. Robert D. Putnam, Bowling Alone: The Collapse and Revival of American Community (New York:
    Simon & Schuster, 2000); Frances Stewart, Horizontal Inequalities and Conflict: Understanding Group Violence in Multiethnic Societies (Basingstoke: Palgrave Macmillan, 2008) ↩︎
  12. John W. Creswell and J. David Creswell, Research Design: Qualitative, Quantitative, and Mixed
    Methods Approaches, 5th ed. (Thousand Oaks, CA: Sage Publications, 2018) ↩︎