Rebuilding Marawi: Justice, Inclusion, and the Politics of Post-Conflict Reconstruction

Steven Kiefer T. Sy

Reconstruction of the Marawi Grand Mosque. (Task Force Bangon Marawi)

In the wake of destruction, cities are not merely rebuilt—they are rewritten. Nowhere is this more evident than in Marawi, the lone Islamic city of the Philippines, where the aftermath of the 2017 siege has left deep scars.

Over 350,000 people were displaced during the conflict, and six years later, tens of thousands remain unable to return home, living in temporary shelters or with host families.

The reconstruction of Marawi is not just about restoring buildings and infrastructure; it is an opportunity to address decades of spatial injustices and create a more inclusive future for its residents.

Rehabilitation is the term often used to describe these efforts, but to rehabilitate something is to restore it to its former condition. This language obscures the reality that post-conflict cities like Marawi are not simply rebuilding streets and structures—they are reorganizing their social fabric, securing their economic future, and reconstructing their place identities.

Every decision in the recovery process—who is consulted, what histories are acknowledged, and whose needs are prioritized—shapes the long-term trajectory of recovery and justice. Instead of reinstating the past, reconstruction must reckon with the region's history of displacement, land dispossession, and socio-spatial inequities, ensuring that rebuilding efforts do not perpetuate the same structures of exclusion that contributed to the conflict in the first place.

How Did We Get Here?

To fully grasp the roots of Marawi’s devastation, one must first consider the colonial legacies that have shaped governance, land ownership, and economic disparities in Mindanao.

Spanish and American colonization imposed external governance structures that disrupted indigenous political systems, centralizing power in a way that alienated local leaders and communities.

The introduction of land titling systems during the American period, such as the Public Land Act of 1902 and the Torrens Land System, led to the dispossession of many Moro landowners, as communal lands were converted into private property.

This displacement continued into the post-colonial era, with state-led resettlement programs, including the National Land Settlement Administration in 1939 and policies under President Magsaysay in the 1950s, favoring Christian settlers over indigenous and Moro populations, further entrenching inequalities.

These historical injustices laid the foundation for persistent economic marginalization, creating fertile ground for conflict. The insufficient state investment in Moro-dominated regions meant limited access to education, healthcare, and infrastructure, reinforcing cycles of poverty and resentment.

This structural marginalization, coupled with decades of armed struggle, has created a complex socio-political landscape where grievances against the state, clan dynamics, and economic struggles intersect, making lasting peace particularly challenging.

However, colonial history alone does not fully explain the conflict in Marawi. While it provides important context, the violence in the region is sustained by a multitude of social, political, and economic factors. Vertical and horizontal conflicts in Mindanao are deeply tied to micro-level conditions that shape day-to-day life.

Individuals may join extremist groups not out of ideological alignment but as a means of self-preservation amid clan feuds or rido and weak local governance structures.

Economic vulnerabilities, land disputes, and limited access to state resources also contribute to cycles of violence, reinforcing a system in which armed groups provide protection and economic opportunities in ways that the state fails to do.

Examples from Maute Group recruitment highlight how economic desperation rather than religious extremism often drives radicalization.

Task Force Bangon Marawi’s map of the most affected areas of the Marawi Siege in 2017. (Task Force Bangon Marawi)

Beyond Physical Reconstruction: The Politics of Urban Planning

Rebuilding a city is not just about constructing critical infrastructure; it is about deciding where and how to build, who is involved in the planning, and who the new city is ultimately for. The spatial distribution of resources, housing, and economic hubs influences social relations and power structures.

In many post-conflict contexts, reconstruction has reinforced pre-existing inequalities by prioritizing economic recovery over social justice, often at the expense of marginalized communities. For instance, in cities like Beirut (post-Lebanese Civil War) and Sarajevo (post-Bosnian War), post-war reconstruction efforts were driven by market interests rather than equity, leading to the further displacement of already vulnerable populations.

Marawi's recovery must avoid this pitfall by ensuring that rebuilding efforts are inclusive and participatory. The voices of displaced residents must be central to decision-making, and policies must safeguard their rights to return and reclaim land.

Permanent house and lot for 250 displaced families from the National Housing Authority and UN Habitat Rebuilding Marawi Project in Marawi City. (UN Habitat)

Infrastructure projects should be planned with cultural and religious sensitivities in mind, ensuring that spaces of worship, communal gathering, and livelihood opportunities reflect the needs of the community rather than external investors or state-driven economic interests.

This also necessitates a clearer role for the Bangsamoro Autonomous Region in Muslim Mindanao in shaping reconstruction policies to align with the aspirations of residents.

A Transformative Approach to Reconstruction

A transformative approach to reconstruction requires more than just rebuilding what was lost; it necessitates a reimagining of governance, participation, and inclusion.

Susan Forde identifies spatial intersectionality and transformative justice as frameworks for equitable urban planning in divided and post-conflict cities. In her article, she highlights how historical injustices, such as apartheid in South Africa, have shaped urban spaces, reinforcing inequality and restricting access to resources.

Spatial intersectionality examines how overlapping factors like race, gender, and class influence urban experiences, while transformative justice seeks to address systemic harms and reimagine cities to be more inclusive.

Forde's framework for transformative justice-informed urban planning offers critical questions to assess whether reconstruction efforts genuinely contribute to long-term peace and equity:

• Are there community and public spaces that are safe, inclusive, easy to access via public transport, and allow for access and use of space without spending money?

• Is there adequate affordable housing?

• Is the community served by sufficient amenities such as water, electricity, internet, and refuse collection?

• Are there local schools and accessible leisure spaces?

• Does the current infrastructure support the local environment?

• What spaces are available for community work and support?

• What barriers are there for involvement in planning processes, and how can different ways of engagement in such processes be better facilitated?

• How may current urban planning processes perpetuate violence and structural inequalities?

• How may the current infrastructure create the conditions for violence and divisions?

• What types of infrastructure are prioritized over others, and does this serve the needs of the community?

  
  

The reconstructed Marawi Grand Mosque reopened its doors to worshippers during the Eid’l Fitr celebration on Apri 22, 2023. (Philippine Information Agency)

For Marawi, this means embedding justice into urban planning by adopting frameworks that prioritize equity, participation, and cultural preservation.

Land disputes must be resolved transparently, with mechanisms to protect displaced populations from permanent dispossession. Economic programs must prioritize local businesses and provide sustainable livelihood opportunities rather than favoring external investors. Infrastructure must reflect the cultural and religious identities of Marawi’s residents, ensuring that reconstruction does not erase their heritage but instead strengthens it.

Marawi’s reconstruction is not just a question of rebuilding structures; it is a question of justice.

To ensure a just and equitable rebuilding process, several key steps must be taken: first, prioritizing inclusive decision-making that involves displaced residents in meaningful ways; second, implementing transparent land dispute resolutions to prevent permanent dispossession; third, ensuring that economic revitalization strategies favor local businesses and sustainable livelihoods over external corporate interests; and finally, embedding cultural and religious sensitivities – among other ways in which intersecting identities influence the urban experience – into urban planning to preserve the city's identity.

Without these measures, reconstruction risks reinforcing the same inequalities that contributed to conflict, rather than paving the way for lasting peace and resilience.

If the process does not address the socio-spatial injustices that contributed to conflict, it risks repeating history rather than forging a new path forward. True rehabilitation must not merely restore Marawi to its former state but must envision a more inclusive, equitable, and resilient future for all its residents.

The choices made today will shape the city’s trajectory for generations, making it imperative that reconstruction efforts are rooted in principles of justice and inclusion.