They also encouraged the wives of barangay officials to engage in governance and even consider running for office. Each conversation expanded the idea of women as leaders, decisionmakers and power-holders.

Women barangay officials became critical allies. When mobilizing support, mediators intentionally worked through women leaders within barangay councils, strengthening solidarity and visibly demonstrating women’s leadership within formal structures.

One of their most effective strategies was unexpected but powerful: integrating legal orientations with faith-based teachings.

During sessions on laws such as the Anti-Violence Against Women and their Children (VAWC) Law (RA 9262), mediators grounded women’s rights in Islamic teachings. This faith-anchored approach helped disarm resistance, gaining attention and respect from male barangay leaders who might otherwise dismiss gender discussions as foreign or confrontational.

Despite these gains, women mediators acknowledged that influencing higher-level decision-making spaces remains difficult. Access to the Bangsamoro Transition Authority (BTA), BARMM ministries, and MILF/MNLF peace mechanisms may tend to be restricted to specific groups or affiliations—connections many women may not have.

In Basilan, this exclusion tends to be even more pronounced than in the mainland. Some opportunities may tend to favor those linked to influential families or armed struggle histories and may leave capable women outside formal power corridors.

Still, the women emphasized that their organizing and identity as WIM-RAMP members changed how they were seen.

For women already serving in the Municipal Peace and Order Council (MPOC) and the Lupong Tagapamayapa, their roles became more visible and more valued. Requests for them to serve as resource persons increased. Some also received plaques of recognition - small symbols, perhaps—but powerful affirmations that women are legitimate peace actors.

Formal engagement was only half the work.

Women mediators also maximized informal, community-based strategies rooted in culture, religion, and relationships. Through muhadara sessions—faith-based seminars linking Islamic principles with women’s rights and peaceful coexistence—they reframed gender equality not as a contradiction, but as an alignment with faith.

During community activities on responsible parenthood, mediators broadened participation by inviting Barangay Women’s Committees and residents from neighbouring sitios. Knowledge spreads horizontally, peer to peer.

They also embraced technology. Mobile messaging and social media became tools for mobilization, especially effective in reaching young women and youth whose engagement was often left untapped.

One of the most promising outcomes of the program was the rise of young women mediators.