to disputes involving individuals. A third avenue is by expanding the paradigm of the local Peace and Order Councils, by shifting from that which is focused on security and order alone to include that of the human security framework, building a culture of peace and conflict transformation in their localities.
politicians understand the value of land as a source of political power. The role of enlightened local and national leaders cannot be overlooked, because politicians have in the recent past acted as architects of destabilization, which in turn creates more conflicts on a micro level. When political processes break down at the national level, many little wars are triggered on the ground. Local successes in promoting peace are rendered moot by national level political disagreements that trigger tens of local conflicts. Potential conflicts become manifest conflicts because the divide between local governance and national politics is porous. Promoting good governance principles as a way of improving the political context at all levels is a necessary ingredient in resolving conflicts.
All of the above mechanisms when combined together and strengthened could represent a significant factor in the speedy disposition of disputes. Policies to facilitate the exchange of dispute resolution practices, experiences, and lessons through, among others, forums and popularized information, education and communication materials could further enhance their effectiveness.
6. More studies that enrich the overall discourse on the Moro struggle for land claims should be undertaken. This study is but a very modest contribution to the vast area of Moro land claims and struggle for self determination. The following have not been sufficiently dealt with by this study and are thus recommended for future studies:
Very important, no certificate of claim, license, permit or authority to survey, explore, utilize or develop be issued or granted without the mandatory community-based consultation and dialogue as well as the written free prior informed consent of Moro and other indigenous inhabitants. This is to ensure a just, humane and commensurate share of the income and profit derived from the utilization, exploration, commercialization and development of mineral and natural resources in Mindanao.
6.1 Assessing the gender-related effects of government land disposition laws on Moro men and women indigenous peoples. In Commonwealth Act 141, a female non-Christian can qualify for a permit to occupy land only if she is the head of the family. In Philippine culture, the head of the family is, more often than not, a male. This means, therefore, that a female non-Christian can apply for a permit only if widowed or in the absence of a male head of the family. Though CA 141 does not state same qualification for the Christians, a government policy issued before the enactment of CA
5. Along with a good land tenure program, practices of good governance must be promoted and actively enhanced. Transparency and accountability will help demonstrate sincerity in facilitating restorative justice to the Moro people. Much has been said about the marginalization of local government units in the discussion on political solutions to the Mindanao conflict. One reason cited for this is that local 185
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