Vol 42, No 2 FEBRUARY 2008 2008

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Quote in the Act

I understand that they think the dolphin is a cute animal, and I agree theyre cute doing performances, but it is our culture to eat dolphins.
Masaru Matsushita, a Taiji fish dealer, on the centurys old Japanese tradition of eating dolphins, amid recent criticism from the West; saying that outsiders have no more right to tell them to stop eating dolphins than they would have to demand that Westerners stop slaughtering chickens or cows.

ISSN 0300-4155 Asian Magazine for Human Transformation Through Education, Social Advocacy and Evangelization
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IMPACT
REMITTING ADDRESSES

Copyright 1974 by Social Impact Foundation, Inc.

This truth challenges us now to communal action.

Archbishop Angel Lagdameo, President of the Catholic Bishops Conference of the Philippines; in a statement following exposs of Rodolfo Lozada of governments complicity in the graft-ridden ZTE dealand massive corruption in governments purchasing schemes.

Our country is right now in an extraordinary situation where a state of emergency will bring us back to normality.
Acting President Vicente Guttierez, after declaring a two-day emergency following the attempted assassination of East Timor President Jose Ramos-Horta, which left him in extremely serious condition.

If anyone doubts Israels sincerity, theyre mistaken. We are striving to get as far as we can.
David Baker, spokesman of Israel Prime Minister Ehud Olmert, on the initiative to reach agreement with the Palestinians on a declaration of principles for peace by the end of the year, though not on a detailed peace treaty.

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I think Afghanistan is a failed state, I dont think its a question of it being on the edge of it.
Paddy Ashdown, former leader of the UK Liberal Democrat Party, on the issue whether the European public needs convincing that NATOs mission in Afghanistan is part of a wider fight against global terror as propagated by the U.S.

My conscience will not allow me to continue with business as usual.

Steven Spielberg, US film maker, after abandoning his artistic role in the Beijing Olympics, accused China of not doing enough to press its ally Sudan to end devastating violence in Darfur.

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IMPACT February 2008

CONTENTS
EDITORIAL

IMPACT

February 2008 / Vol 42 No 2

We, the sovereign filipino people ....................... 27

COVER STORY

Global warming: bad times for science ................ 7 Organ transplantation: The ethical-theological aspects of organ donation .................................. 9 Lafayette An environmental and social failure ............. 11 Walking for justice ................................................... 20
DEPARTMENTS

Young people on the move

Issues and concerns about children migrants .........................
ARTICLES

16

Peasant types and development thrusts for the Church in Mindanao ............................................ 4
PRESUMABLY, the plan was to snatch away Rodoldo Lozada from testifying at the Senate hearing on the botched ZTE-National Broadband Network mess and, in the words of Environment Secretary Jose "Lito" Atienza, save the country from being delivered in a platter to the oppositionwhich, come to think of it, may actually be a happy consequence because with the way this administration is running this country to ruins, one would not even hesitate any option as hard and as stupid as the devil and the deep blue sea. The plan workedat least for a couple of hours, until the media went berserk looking for Lozada, who was, though the police wont admit, already on the brink of getting enlisted among the growing number of disaparecidos. But the punchline was when the Presidents men flooded the media with press conferences saying in loud unison that they have been besmirched to be tagged as kidnappers and abductors when all they did was save Lozada from death threats, imagined or otherwise. They brandished documents, which later was discovered to have been done post-factum and under duress, to prove their honesty as congenital liars do, because honest people do not need documents to strengthen their virtue. Honesty is in the eyes and does not need documents to prove itself. To get the whole spin right to the side of the Presidents men, they demanded to be heard at the Senate hearing to clear their names. The hearing lasted more than it was worth. But at the end of the day, only the gullible and the decrepit believed that the Presidents men were honest and clean, because everybody else saw lies one tier after another.

Quote in the Act ....................................................... 2 News Features .......................................................... 14 Statements ................................................................ 22 From the Blogs ......................................................... 26 From the Inbox ........................................................ 28 Book Reviews .......................................................... 29 CINEMA Review .................................................... 30 News Briefs .............................................................. 31

The kidnapping or whatever is it called is not the issue. It is not even the cancelled ZTE-NBN deal which is the very stuff gigantic corruptions are made of. It is all about the lies, lies and lies. A government that is both founded and operated on lies is not fit to govern. It does not only bear a psychological impediment to normal governance, it frustrates the very reason for which it was entrusted in the first placefor the common good. Governance being a public trust cannot survive with lies or else it deprives itself of its very reason for being. It crumbles like a sand castle in a matter of time. This issue opens with Peasant Types and Development Thrusts for the Church in Mindanao by Archbishop Antonio Ledesma, SJ of Cayagyan de Oro. It discusses different development variables for different segments of the rural poor who are mostly farmers and indigenous. Fr. Edwin Corros, CS, executive secretary of the CBCP Commission on Migration and Itinerant People (ECMI) writes the cover story, Young People on the Move: Issues and Concerns about Children Migrants. The young generation of migrants is a new phenomenon that opens up a world of challenges and care. Read on.

Volume 42 Number 2

Peasant types and development thrusts for the Church in Mindanao

ithout discounting the traditional ways of farming of the indigenous peoples of Mindanao in the earlier centuries, we can estimate that the islands heightened agricultural development is probably only a little over a hundred years old. It coincides with the last phase of Spanish colonial rule in the nineteenth century when mission outposts dot the coastal fringes of Mindanao and interisland trading of farm commodities develops. It receives new impetus with the coming of the American colonial period at the turn of the twentieth century and the beginnings of large-scale mechanized plantations in several areas. It is further heightened with the influx of small-farmer settlers from Luzon and the Visayas during the Commonwealth period. Subsequently, in the next two decades after the Second World War, more settler families, including former Huk rebels, come in droves at almost the same pace that virgin forests are feverishly felled and logs exported abroad. By the seventies and eighties, Mindanaos physiognomy has been fairly setwith many areas reaching a saturation level of settlers, with valleys and mountain ranges virtually logged over, and with sedentary farming finally established. In the meantime, flash points in ethnic conflicts between Christian and Muslim communities, at times involving the lumad tribes, too, become more pronounced. Within the span of the past century, the population of Mindanao has increased about fifteen-fold, while its landscape has been transformed from a mass of impenetrable forests to a more variegated patchwork of lowland and upland farms, laced by ageless river systems and connected by a more recent road network that links barangays to town centres and the towns to the larger cities. By the turn of the new millennium, we can thus ask ourselves several questions. What has happened to Mindanaos rural areas? Where and who are the rural poor? How is development taking place? What are the challenges aheadfor the Church as well as for our new government and many other stakeholders? It has been said that Mindanaos agricultural development and rural problems are simply a replication of what happened earlier in Luzon and the Visayan islands. Yet, there are also dissimilaritiesnotably, Mindanaos location below the typhoon belt, making it more suitable for capital-intensive agriculture and an ex-

port-oriented economy. On the other hand, Mindanaos heterogeneous tri-people context, particularly in its south-western half, highlights intractable conflicts over land rights and ancestral domain claims. It is in this light that we shall examine first a typology of Filipino peasants, with particular reference to Mindanao.2 Then we can look at some development alternatives and the challenges looming ahead at the beginning of the 21st century. I. Four Development Variables Kasama, saop, sacada, mamumugon, sagod, etc. are all local terms referring to Filipino peasants and their labour arrangements on the land. Is there some way of classifying these various names and institutions? How does one arrive at a definition of the Filipino peasant? In this exploratory paper, we shall first discuss two sets of variables and their utility for classifying the peasantry. Then we can sketch out eight types of the Filipino peasant today. We shall end with some observations on development issues affecting Filipino peasants at the outset of the new century. The first pair of variables relatesfarm size to agricultural technology. Its unit of analysis is the farm as a productive entity. The peasant is thus seen principally in terms of his man-land technological relationship. The focus is on the productivity issue in development. Stretching across a spectrum, farm size may be small or large, while agricultural technology may be characterized as traditional or modern. In Fig. I, the kinds of farms with their expected levels of productivity are found within the four quadrants: A - Subsistence smallholding (with low productivity) B - Feudal type hacienda (with medium productivity) C - Plantation in an export crop economy (with high productivity per unit of labour) D - Family-size farm, combining labour-intensive practices of the farming household with modem technology (with high productivity per unit area) Fig. 1 Farm types by farm size and agricultural technology

IMPACT February 2008

ARTICLES

Peasant types and development thrusts for 1 the Church in Mindanao1

(First of 2 parts)
By Archbishop Antonio J. Ledesma, SJ, DD Changes in agricultural parameters may take place along two directions: without appropriate technology, from farm A to B; with technological innovation, from farm A to D, or B to C. The second pair of variables relates land tenure and, access to support services such as credit and marketing. Its unit of analysis is the peasant as the tiller of the soil vis--vis landlords, government, and other intermediaries. The peasant is thus viewed primarily in terms of his manman social relationships. The focus is on the equity or justice issue in development. Again ranged along a spectrum, the peasants tenure on the land may be based primarily on his labour input or on his ownership title to the land. Access to public services as the complementary variable may be approximated as either limited or adequate. In Fig. 2, the various social relations of the peasant can be delineated within each quadrant: E - Tenant, whether sharecropper or lessee; or a landless worker F - Agricultural worker, within an hacienda or plantation economy G - Member of a cooperative or group farm H - Small owner-cultivator Downward social mobility may take the path from tiller H to E to F. Upward mobility, with redistributive land reform, would occur from tiller E to H; with collective land reform, from tiller F to G. II. Eight Peasant Types Both man-land and man-man relationships constitute crucial dimensions in characterizing the types of Filipino peasVolume 42 Number 2

Peasant types and development thrusts for the Church in Mindanao

Type 8 - The individual small farmer production phases and inte- receiving some government support in the grated in an agro- form of a crop loan, irrigation service, farmindustrial system to-market roads, etc. Agrarian reform ben(like the sugar and eficiaries on rice and corn lands are target coconut indus- groups for this integrated approach of tries), haciendas the government. Without a farmers orgaof this type con- nization or cooperative, however, these tinue to adopt tra- services are limited or may even be curditional methods tailed. I (To be continued next issue) of agriculture resulting in inefficient production Footnotes and the high 1 Discussion paper presented at the 11th costs of cheap Mindanao-Sulu Pastoral Conference, labour. Malaybalay, 22-26 October 2001. Parts Type 5 - The I - III were also presented at the Naagricultural tional Conference of the National Acadworker, regular or emy of Science and Technology, Macasual, within a nila, July. 2002. [ Healing The Past, plantation Fig. 2 Farm tillers by tenure and access to public services Building The Future Soundings From economy that is Mindanao, Archbishop Antonio J. capital-intensive, Ledesma SJ, D.D., Jesuit Communicaants today. By juxtaposing the two pairs of export-oriented, and oftentimes linked to tions Foundation, Inc., Manila 2005, variables, we can discern eight types (Fig. transnational corporations for capital and pp.102-116] 3). Despite some overlapping, each of marketing requirements. Cash crops may 2 This typology was first worked out in these types can be described briefly by be pineapple, banana, coffee, palm oil, or the course of my research on small rice way of examples. even rice. Many of these crops are grown farmers and landless workers in Iloilo Type 1 - The subsistence owner-cul- in Mindanao. and Nueva Ecija in the late 70s and tivator, commonly found today in upland Type 6 - A member of a group farm or early 80s. Applying it now to the or rainfed areas; oftentimes a lumad native a land consolidation project where group Mindanao situation, one realizes that farmer; or a small settler in a pioneer area; activities in production, credit, and marpractically all the peasant types dethe peasant in the classical sense, i.e., with keting are stressed. Communal ownership scribed can be found in various parts his own family farm, independent, and of the land is invoked. Cultural minorities of the island. bound to traditional agriculture. with a tradition of communal landownerType 2 - The kasama sharecropper ship may fit in this under a small landlord; or nowadays a category once readier Fig. 3 Typology of Filipino peasants landless worker hiring out his labour to access to credit and other small farmers at seasonal periods, markets is afforded. sometimes in a sub-tenancy arrangement, Several pilot projects or through gama/sagod labour arrange- are being tried out in ments that represent disguised forms of Mindanao and other share tenancy, involving specified farm localities. Type 7 - A small tasks such as free weeding or transplanting in exchange for an exclusive right farmer linked to a coto the harvesters or threshers share of operative network or a corporation. Comthe harvest. Type 3 - The share tenant or lessee pact farm clusters, (namumuisan ) within an hacienda setting. moshav-type coopPatron-client relations are more pro- eratives, and linkage nounced with expectations of landlord schemes are experireciprocity. Several landed estates devoted ments along this line. to rice, coconut, sugarcane, etc. may actu- One aberration would ally be fragmented for cultivation purposes be for a small holder to lease out his land among many small tenants of this type. Type 4 - The hacienda agricultural to a corporation unworker, whether permanent or migrant, like der onerous condithe dumaans and sacadas in Negros and tions which would Panay sugar areas; usually under an ad- make him eventually ministrative hierarchy composed of lose control of his encargado, cabo and contratista. Al- basic resource, the though capital-intensive in some of the land.

IMPACT February 2008

ARTICLES

GLOBAL WARMING: bad times for science

By Javier Cuadros

nvironmental politics are forcing a premature consensus about climate change that may eventually cool our confidence in science. Recently we heard news of scientific evidence supporting the existence of large ice sheets during the Turonian era, one of the warmest periods in Earths history much warmer than todays period or the more extreme predictions of the global warming models for the near future. So, are the polar caps in danger of disappearing or not? My answer in this case, as in other instances of the climate change news we are confronted with almost daily, is: we dont know.

In the early 1990s, when I first heard of the evidence of an increasing global temperature, the topic attracted my attention. I was starting my scientific career. Naturally, I had an interest in many scientific questions and the time to read about them. So, from time to time I went to the library to scan the articles in the recent issues of the journals Nature and Science. I frequently read those that had to do with changes in global temperature. To my surprise, I encountered articles that came to opposite conclusions. For some, global temperatures were rising, for others, decreasing. There was no evident difference in the materials on which the studies were based. They were using ice cores from high latitude regions. My conclusion was:

we dont know. If the global warming theory is proved wrong, citizens will look at science with lack of trust and perhaps with contempt. These studies are nothing like cutting a piece of ice, taking it into the lab, putting it inside some device and then reading a number on a display. They are based on scientists assumptions, and decisions that go from the selection of the sampling locations, to the analysis of the data, correction for predictable bias and the interpretation of the numbers. These studies are very complex and there is a lot of room for the personal opinions and decisions of the scientists. This is why similar studies can produce opposite conclusions. As a scientist, this does not surprise me at all and

Volume 42 Number 2

Global warming: bad times for science

tion. My conversations have sampled scientists from Scotland to Gibraltar and from San Francisco to Moscow. There are two more facts that are clear evidence of politics overriding science in this issue. I had some direct experience, through my work, of the problem of nuclear waste disposal. I can give witness to the reliability and quality of the studies carried out to test the safety of underground repositories. I have always been convinced that there is the knowledge and technology to create these repositories. I have also experienced the opposition of environmental groups and the impossibility of a dialogue on scientific ground with them. Theirs is a political position. They succeeded in delaying the implementation of underground nuclear waste repositories everywhere in Europe. Now, Britain is returning to nuclear energy for the simple reason that climate change, which has become a much more popular phenomenon, can now be used to convince the public that nuclear power is necessary. Scientific reasons were not the cause of stopping nuclear programmes and they are not the justification for present moves to combat climate change. The other fact is the designation of Al Gore as the recipient of the Nobel Peace Prize last year. Most recipients of the prize have worked for years to solve human conflicts and some have suffered and given the best part of their lives for the causes they fought. Gore simply made a film and toured the world for a short time while cashing in heavily on a popular theory. This shows that the environmental lobby has become so successful and powerful that they are fearless and ready to take their battle to the most unconvincing extremes. This panorama is a distressing one for science. The case for man-made global warming has been made waving the banner of science. There are reasons to believe it is happening and reasons to believe it is not happening. But science has been given an authority that it does not have, as yet, to decide on the matter. Only the future will be able to decide the question. If the global warming theory is proved wrong, citizens will look at science with lack of trust and perhaps with contempt. So much of their lives are being altered on the basis of this scientific truth. Science may have a darker future if citizens are disappointed about its reliability. I
(Javier Cuadros is a specialist in earth science. He works in London. This article is reprinted with permission from MercatorNet)

it does not imply anything about the quality of one or the other group of scientists. It is by accumulation of data and discussion that assumptions and interpretations are proved false or correct and a consensus is reached. This was my state of mind about the global warming issue when I learned that, suddenly, in less than 10 years, the consensus had been reached. By now I had more experience on how complex scientific issues evolve and are clarified, and this looked suspicious. The argument at that point was that carbon emission by human activity is producing an increase of global temperature. I looked at the one essential piece of evidence and found that it does not match the official thesis. Plots of temperature since the end of the nineteenth century show a temperature increase until 1940, a plateau from 1940 to 1980 and then a constant increase. The increase in carbon emissions between 1940 and 1980, however, was approximately 57 per cent of the total increase from 1850 to 2000. How is it that such large increase in emissions failed to produce an increase of the temperature for 40 years? This discrepancy between data and interpretation is enough to cause a scientific paper to be rejected for publication in a peer-reviewed journal. Any ad-hoc explanation would not be enough

to prevent rejection. The data are required to stand a quantitative test. My suspicion about the general consensus was greater because the truth of global warming received so much support from political groups. The issue had become a political one and had come out of the exclusive realm of science. Whatever science has was magnified by a political surge. All sorts of diagrams, models and predictions were being published in all sorts of popular publications. Apparently, as far as we can tell, all is very solid science and the consensus is almost universal. But this is apparent only, because political forces are supporting and funding studies that conclude in favor of the man-made global warming interpretation, whereas they starve and filter those that conclude or might conclude the opposite. I do not find the supposed scientific consensus among my colleagues. My field is earth sciences, related to certain aspects of climate change in the geological scale. Approximately 70 per cent of fellow researchers with whom I have discussed the matter think that we do not have sufficient information to be sure about the issue and that the pretended consensus is politically manufactured. The other 30 per cent do believe there is sufficient evidence in favor of the man-made global warming interpreta-

IMPACT February 2008

ARTICLES
Situation

Volume 42 Number 2

Frank May/epa/Corbis

he advancement in medicine, particularly in the fields of immunology and surgical technology, is a welcome development for humanity. It gives new hope particularly to the sick to recover and regain an acceptable and decent lifestyle. Organ transplantation for patients with end stage renal disease gives such hope. It provides a better quality of life compared with its alternative of renal dialysis. The lack of access to dialytic care and the non-affordability of a life-long dialysis made organ transplantation the preferred treatment. Kidney transplantation and donation are, in themselves, good. Donating an organ for another person can be an act of altruism and an expression of selfless charity and solidarity. There is nothing wrong with it especially when you are trying to help people. John Paul II comments: With the advent of organ transplantation Man has found a way to give of himself, of his blood and of his body, so that others may continue to live.1 However, no matter how remarkable this technology is, there is also its dark side. The lack of access to dialytic care and the non-affordability of a life-long dialysis increased the demand for organ donors. There is a real scarcity of available kidney donors to respond to the growing demands for it both locally and abroad. The act of donating an organ can be abused and exploited usually at the expense of the economically poor. In spite of the prohibition for health care professionals and facilities, 2 organ sale is real and is perhaps apparently permitted by some physicians, Kidney Transplant Teams, and hospital authorities. The Philippines is becoming known as a source of organ donors, including kidneys. There are even some currents in the Philippines who are advocating a change in policies and guidelines to open the door to incentives for organ donors and, even perhaps, to compensation. The poor are usually the victim of such exploitations and abuses. Brokers offer very tempting amounts as bait for the poor who are usually ill-informed of the consequences of such medical procedure and think of selling their organs in exchange for money for them to survive! Corollary to this is the fact that there are hospitals that prefer foreign patients since they can pay more than what the local patients can. The media has been bold in their investigative reports to make us all aware of the prevailing problem of

Organ transplantation
The ethical-theological aspects of organ donation
By CBCP Office on Bioethics

Organ transplantation
the exploitation of the poor organ donors. Is the government deaf to this rampant exploitation? Or, are we willing to sacrifice the poor in the name of economic progress as promised by medical tourism? Ethical-Theological Dimension Deceased Donor The donor of an organ may be a deceased person or a living person. Though it is morally permissible to have a deceased donor, any organ may only be removed when death is ascertained. 3 If harvesting of the organ takes place when patient is not truly dead, then this is murder, or direct shortening of life, which is gravely immoral.4 In determining whether a person is dead or not, the traditional criteria, known as circulatory-respiratory criteria, remain the basic and sufficient criteria of determining death The other criterion of determining death is the neurological or brain death criteria. John Paul II affirmed the ethical acceptability of these criteria: Here it can be said that the criterion adopted in more recent times for ascertaining the fact of death, namely the complete and irreversible cessation of all brain activity, if rigorously applied, does not seem to conflict with the essential elements of a sound anthropology. Therefore a health-worker professionally responsible for ascertaining death can use these criteria in each individual case as the basis for arriving at that degree of assurance in ethical judgment which moral teaching describes as moral certainty. This moral certainty is considered the necessary and sufficient basis for an ethically correct course of action.5 There is also a need for consent to remove organs from dead donors. In cases of advance directive as in a living will, the patients free and informed consent is required. In cases when there is no explicit intention to donate, a substitute or proxy consent is necessary usually to be given by the immediate family. The Living Donor The organ may also come from a living donor. Can a person donate his or her organ? The answer is yes if we do not need one in order to live a healthy and fruitful life. A kidney, for instance, can be donated to help another human person to be healthy or even live longer. In other words, I may donate a kidney only if my functionalnot the anatomicalintegrity is preserved. In addition, the living donor must give free and informed consent. He/she must know the risks involved in the donation and its implications to his/her future health and life. The late John Paul II firmly stated: The human authenticity of such a decisive gesture requires that individuals be properly informed about the processes involved, in order to be in a position to consent or decline in a free and conscientious manner. The consent of relatives has its own ethical validity in the absence of a decision on the part of the donor. Naturally, an analogous consent should be given by the recipients of donated organs.6 gives his or her free and informed consent. Organ Sale Organ sale or trade is, in itself, morally unacceptable. It is contrary to the dignity of the human person, his or her authentic autonomy and the essential equality of all persons. The dignity of the human person as the image of God (cf. Gen. 1:27) includes not only his or her soul but his or her corporeal being: The human body shares in the dignity of the image of God; it is a human body precisely because it is animated by a spiritual soul, and it is the whole human person that is intended to become, in the body of Christ, a temple of the Holy Spirit8 Hence, our body ought not to be treated as a commodity or object of commerce. John Paul II addressing the First International Congress of the Society for Organ Sharing said: In effect, the human body is always a personal body, the body of a person. The body cannot be treated as a merely physical or biological entity, nor can its organs and tissues ever be used as items for sale or exchange. Such a reductive materialist conception would lead to a merely instrumental use of the body, and therefore of the person. In such a perspective, organ transplantation and the grafting of tissue would no longer correspond to an act of donation but would amount to the dispossession or plundering of a body.9 I Footnotes
1

God created man in his image; in the divine image he created him God looked at everything he had made, and he found it very good. (Gen. 1:27, 31)
Even if the donation of an organ will take effect only at the moment of death, that act of donation remains an expression of authentic charity, that is, love that gives life. John Paul II laid down the only valid reason for organ donation: The Death and Resurrection of the Lord constitute the supreme act of love which gives profound meaning to the donors offering of an organ to save another person. For Christians, Jesus offering of himself is the essential point of reference and inspiration of the love underlying the willingness to donate an organ, which is a manifestation of generous solidarity, all the more eloquent in a society which has become excessively utilitarian and less sensitive to unselfish giving.7 Organ Recipient The main question here is the allocation of the limited organs for transplant. There should be no discrimination against persons or groups of persons by reason of their ethnicity, religion, gender, age, or socio-economic status. Within a particular country, the Philippines, the Filipinos should be given preference realizing that charity begins at home but it does not end there, of course. The main criteria in choosing a recipient are: who is in greatest need of treatment, and who will benefit most from treatment? The recipient should only receive the organ provided that he or she

John Paul II,Address to Participants of the First International Congress of the Society for Organ Sharing , June 20, 1991, no. 2 (Henceforth: John Paul II, 20 June, 1991) 2 Department of Healths Administrative Order no. 124 or the National Policy on Kidney Transplantation from living Non-Related Donors forbids all health-related facilities and professionals from being involved in the trade of kidneys. 3 John Paul II, Address to the 18th International Congress of the Transplantation Society, 29 August 2000, no. 3 (Henceforth: John Paul II, 29 August, 2000) 4 See John Paul II,Evangelium Vitae, no. 15; see also CCC 2296: It is morally inadmissible directly to bring about the disabling mutilation or death of a human being, even in order to delay the death of other person. 5 John Paul II, 29 August 2000, no. 5 6 John Paul II, 29 August 2000, no. 3 7 John Paul II, 20 June 1991, no. 4 8 CCC 364 9 John Paul II , 20 June 1991, no. 4

10

IMPACT February 2008

ARTICLES
ast January 29 th was the 20th anniversary of the CBCP Pastoral Letter on Ecology that came to be more popularly known as the Letter that asked: WHAT IS HAPPENING TO OUR BEAUTIFUL LAND? In answer to that question then, the Bishops of this country said

Our country is in peril. All the living systems on land and in the seas around us are being ruthlessly exploited. The damage to date is extensive and, sad to say, is often irreversible. We ask the government not to pursue short-term economic gains at the expense of long-term ecological damage. We suggest that the Government promote an awareness of the fragility and limited carrying capacity of our islands ecosystems and advocate measures designed to support ecologically sustainable development. That was twenty years ago
Less than three years ago, the President of the Philippines appointed me to head the Rapu-Rapu Fact Finding Commission. It was unusual for the President to appoint a Bishop to head an official commission, and probably just as unusual for a Bishop to accept the appointment which only underscored how both state and Church were going out on a limb to resolve creatively what need not be contradictory, namely economic progress and environmental health and preservation. It also augured well for the cooperation we desired between us who are primarily mandated to care for the soul and those who are primarily mandated to care for the bodyif indeed such a dichotomy is possible at all in the one and same human person we both aim to serve the Filipino people. The Rapu-Rapu mining project had met with fierce resistance from local communities since its inception, with concerns centered on:

Lafayette An environmental and social failure

Direct and long term environmental impact of the mine, in an island of steep slopes, through Acid Rock Drainage, toxic discharges, long term solidity of tailing dam design, direct impact on island and aquatic biodiversity Effect on emerging ecotourism industry based on whale shark watching Undue pressure on local government structures and citizens rights
Following the report of my Commission to the President, which addressed the above concerns, the Department of Environment and Natural Resources said that they agreed with the major points and enumerated them thus:

Inadequacy of environmental and social impact assessment process Exposure to typhoons, as the island was quite in the centre of the typhoon belt and heavy rain area Serious toxic spills in the past and related findings of negligence and breaches of basic industry practices Unresolved community impacts and questionable social acceptability as reflected in widespread opposition to the mine

1. The two tailing spills that occurred at Lafayette were preventable they could have been prevented. 2. Lafayette was guilty of lapses of an operational/technical and management nature.

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ARTICLES

With regard to the long-term environmental risks, beyond the spills, DENR also agreed with our Commission that: Two major issues concerning the implementation of the Project remained pending: the integrity of the tailings dam structure and the Acid Mine Drainage, or AMD problem. And DENR explicitly said: On the acid mine drainage, or AMD problem, Lafayette still has to submit a viable solution. In fact, an important ECC (environment clearance) conditionality for the project is the adequacy and effectiveness of its strategy to control AMD. In short, our Commissions findings on Lafayettes serious violations of environmental and legal safety standards for responsible mining were not negated by the DENR Review. The government through the DENR should really just have followed the rule of law rather than the culture of privilege and impunity. In accordance with the spirit and letter of the law, DENR should just have cancelled the Environment Clearance Certificate (ECC) of a recidivist firm, and if allowed to re-apply, let it undertake the drawing up of an Environmental Impact Statement (EIS) and pro-

3. Lafayette did not measure up to the standards of responsible mining. 4. DENR itself was a failure in monitoring Lafayette and consequently did not detect the violations that would indicate the possibility of environmental accidents. 5. The sharing of benefits from the mineral exploitation of Rapu-Rapu Island had clearly been grossly unfavorable to the Philippine government.

pose an Environmental Management System (EMS), precisely as the law requires, and then let an awakened citizenry watch a reformed DENR do its job. That is what our Commission logically recommended which the DENR so illogically ignored even as we argued from and agreed on the same major and minor premises. In addition, we said we were frankly quite dubious about the honesty and financial integrity of the mining firm. The Commission found strong indications to believe that the firm underreported its production of ores and of processed gold and silver to the MGB or Mines and Geosciences Bureau thereby reducing the basis, and ultimately, the value of the excise tax they would have to pay the government. The details are in our formal report. Lafayette wanted to have DENR hostage in their threat that if their mining permit or ECC were cancelled, theyd just walk away and leave DENR with the mine tailings and the pollution and the crisis. And DENR was just too weak to defend the environment and peoples health and welfare. It surrendered, in the name of attracting more investmentsof the credit card variety. This is the type that brags, Have permit and there will be banks to give you a credit line. During the term of Secretary Reyes, the state was clearly captive. He could not withhold the mining permit that Lafayette did not deserve, and which clearly constituted a continuing threat to both local peoples health and livelihood and the small islands fragile ecosystem.

A little more than a year after they were given the green light by Reyes, Lafayette was up and about looking for more funds to expand its operations activities squarely opposed by the local communities. But as a consequence of both its own management faults and typhoon-caused serious structural damage to Project infrastructure, the Mining Companys financial position deteriorated to a point where by mid July 2007 the Board considered it necessary to undertake a significant restructuring and recapitalization of both Lafayette and the Project, to ensure that they remained ongoing concerns. This deterioration was in large part due to the need to progressively cash settle (with additional borrowings from the Bank Group) maturing forward sale positions in circumstances where relevant commodity prices had increased substantially from those on which the original forward sale contracts were based. (Directors Statement, 20 December 2007) The Statement continued: On 4 October 2007, Lafayette announced that non-binding term sheets had been executed by the Company and the Bank Group with a Special Purpose Vehicle (SPV) owned by a prospective Cornerstone Investor (CI) and the South East Asian Strategic Asset Fund LP (SEASAF). These term sheets outlined the basis of a series of transactions designed to recapitalize and restructure both the Company and the Project. As part of these arrangements, a binding Option Deed was executed by the Bank Group and the SPV under which the SPV was granted the right but not the obligation to purchase the Bank Groups debt exposure of approximately US$269 million (which

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Lafayette An environmental and social failure

included a significant amount of debt needed to cash settle outstanding hedge contracts) at a discounted price. But, as the saying goes, the best laid plans of mice and men do not always work out as hoped for. On 17 December 2007, Rapu Rapu Minerals Inc (RRMI), an associate of Lafayette, received a default notice from its mining contractor Leighton Contractor (Philippines) Inc (Leighton). Lafayette is a co-guarantor of the payment of money due under the mining contract with Leighton and while there was a cure period for default provided under the terms of the contract, Lafayette could not be certain that either RRMI or Lafayette would be in a position to settle this claim by Leighton at the expiry of the cure period, given the delayed nature and inherent uncertainty in the Bank Groups processes. By 17 December 2007, it was also evident that Lafayettes cash reserves would be insufficient to meet corporate expenses beyond 31 December 2007. While the Bank Group had in the past provided the necessary financial support to Lafayette to continue to meet its obligations, (including as recently as 11 December 2007 when a further US$300,000 was made available to the Company to fund expenses expected to be incurred in December 2007) the availability of this continued support was uncertain, creating further doubt for Directors about the ability of the Company to continue to meet it obligations. Given all of the above, the Board of Lafayette met on 18 December 2007, and being of the view that they no longer had reasonable grounds to believe that the Company could meet its obligations as and when they fell due resolved to voluntarily appoint Messrs Sutton and McCluskey of Ferrier Hodgson to the role of Administrator. In making this appointment, the Board expected that the Administration process would allow all options for either the sale of the Project or a restructure and recapitalization of the Lafayette group to be fully explored. (Directors Statement) A very neat way of saying they had gone bankrupt! What we feared would happen, has now happened. The flagship mining foreign investor of this country, certified so by no less than DENR Secretary Reyes, was all along a financial bluff. Those of us from the area, together with Albay Governor Joey Salceda, are asking a new DENR, if new it can be called since Reyes is no longer there, and Atienza has taken his place, to PLEASE, finally, suspend the mining operation of Lafayette Mining Corp. in Rapu-Rapu following the firms move to go under voluntary administration a euphemism for declaration of bankruptcy. DENR should immediately suspend the permits to mine, mill and transport chemicals granted to Lafayette. The firms financial distress is absolute proof of bad management and could sacrifice or compromise environmental standards. We and the Albay Governor are asking: who will maintain the mines tailing pond once the mining firm ceases to operate? Who will pay for the P16 million arrears in social development programs owed to the people of Rapu-Rapu? The DENR has the responsibility for the integrity of the mines facilities to prelearned? A company that fails to obtain and retain a social license to operate, in other words one that operates without community approval, is simply not viableeven if one has the Reyeses and whole armies arbitrary license to be illogical and insane, as clearly happened in the Lafayette Rapu-Rapu experience. The Lafayette mine is more than a financial mess. It is an environmental and social failure. How many of us forewarned the Administration and the DENR that the project is not socially, technically, environmentally and financially feasible but, still, they allowed it to proceed. Should they not be held accountable along with Lafayette to rehabilitate the island and compensate the local residents for the damages done by the mine? They also must ensure that enough rehabilitation funds are available for the affected people in the Island. Will not ANZ and the other banks that have signed the Equator Principles use this opportunity to demonstrate their commitment to social and environmental responsibility? Sharing responsibility would be the Banks that now operate the mine through their Administrator. These banks include the consortium of lenders (ABN AMRO, ANZ, Investec, SC First Bank, Standard Chartered, Standard Bank), LG International and KORES, Korean state companies, and Lafayettes shareholders. ANZ and the banks that supported Lafayette should show the communities of Rapu-Rapu, who will live with the consequences of the failed investment, what corporate social responsibility means in practice. They can demonstrate this by ensuring that sufficient funds are set aside for the environmental rehabilitation of the mine and a sustainable development program for the communities of Rapu-Rapu. To date, the company has not been required by DENR to set aside money for the final rehabilitation of the mine. Cannot this terrible Reyes negligence be remedied by Atienza now? Madame President, its your turn to speak. I Most Rev. Bishop Arturo M. Bastes, SVD, DD Bishop of Sorsogon Former Chairman of the Rapu-rapu FactFinding Commission

"To date, the company has not been required by DENR to set aside money for the final rehabilitation of the mine."
vent any mishap especially if some mining chemicals are misplaced. Given the poor track record of Lafayette, we ask the DENR Environment Management Bureau (EMB) to conduct compliance audit on all environmental concernsNOW. We know that Carlos Dominguez, chairman and president of Lafayette Philippines, has filed a petition with the courts for rehabilitation to continue normal operations to protect all its stakeholders. The courts may then instruct all creditors and suppliers to continue their services and transactions with the local companies for as long as they are paid on cash basis. How much cash do they have? How long can they last? Understandably they will have to have a fire sale sell whatever they can to have the cash they need till a knight in shining armor rides in. Meantime, courtesy of a kindly local court, payment for existing debts will be suspended until a rehabilitation plan can be agreed on what will fairly settle all outstanding debts to give hope for continued operations. But has the important lesson been

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N E W S FEATURES

Vatican to UN: Economics must help poor

NEW YORK, February 10, 2008Archbishop Celestino Migliore, the apostolic nuncio leading the Holy Sees permanent observer mission to the United Nations, addressed the U.N. Economic and Social Council on the importance of providing full employment and decent work to all people. Archbishop Migliore stressed that a lack of employment and poor-quality employment offend human dignity. He said that people, especially the young, discover meaning and confidence in the future when they find long-term work with the opportunity for a deserved promotion. The archbishop referenced the global turmoil in world markets resulting from the collapse of the so-called real estate bubble as an example of the ever-accelerating periodic cycles alternating between job-creating economic growth and job-destroying economic recession. At this very moment, with bated breath the world wonders where the ongoing financial woes, provoked by the crisis in the real estate sector in some of the most developed economies, would lead us, Archbishop Migliore said. The archbishop said that the poor were often the people most affected by economic downturns. Assisting the poor would not only be a matter of justice and charity, it would even be a financially sound measure that would stimulate national economies and international trade. The stronger economies of the world, Archbishop Migliore worried, could worsen the economies of developing nations. The compelling needs of the poor have a priority claim on our conscience and on the choices financial leaders make, he said. A good society is measured by the extent to which those with responsibility attend to the needs of the weaker members, especially those most in need, he continued. Providing productive employment, poverty eradication, and social integration could be best accomplished, the archbishop said, by creating an enabling environment, promoting responsive social structures, and engaging in dialogue with those who are in need. Economic policies that help low-income working people live dignified, decent lives should be a priority of any good society worthy of the name, Archbishop Migliore declared. (CNA)

CBCP urges communal action vs. govt corruption

MANILA, February 11, 2008 The Catholic bishops leadership has called on for communal action following Rodolfo Lozadas expose on alleged corruption involving top public officials. Catholic Bishops Conference of the Philippines president Archbishop Angel Lagdameo said its about time to liberate the country that has long been captive to government corruption. Lagdameo said the confession recently made by Lozada and ousted House speaker Jose de Venecia Jr. may save people from being hostage to scandalous and shady government deals. Only the truth, not lies and deceits, will set our country free. This truth challenges us now to communal action, he said. Lagdameo said Lozada and De Venecias act may yet be called courageous in exposing government anomalies they knew and somehow they have been involved in. He said it could be detrimental to their political career but still the truth must be pursued. Truth hurts. But the truth must be served. The truth will set our country free, he stressed.

He renewed an earlier call of the CBCP which he said strongly lamented the absence of social conscience today which was the root cause of our systemic graft and corruption. We have to confess that corruption is in truth our greatest shame as a people, said Lagdameo. The CBCP head backed the Crusade for Truth movement of the influential Association of Major Religious Superiors of the Philippines (AMRSP), civil society groups and clergy. He also endorsed an initiative Watch and Pray by the Parish Pastoral Council for Responsible Voting, adding that the flame of social consciousness and common good must be kept alive. As we said in our last CBCP Statement let us pray together, reason together, decide together, act together towards a more vigorous work for good governance and a more active promotion of responsible citizenship in our society in the light of the Gospel and the Social Teachings of the Church, he added. (Roy Lagarde / CBCPNews)

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N E W S FEATURES

Islamic petition to cleanse Wikipedia of representations of Muhammad

CAIRO, Egypt, February 8, 2008Visual representations of Muhammad dating back to the Middle Ages should be removed from Wikipedia, this according to an online petition. As late as this morning 112,390 people have signed the petition that calls on the free encyclopedia to respect other peoples religion and rid itself of images deemed offensive to Islam, including those where Muhammads face is veiled or white washed. I request all brothers and sisters to sign these petitions so we can tell Wikipedia to respect the religion and remove the illustrations, wrote the sponsor of the petition. The controversy does not surround only the images deemed offensive to Muslims because of Islams ban on representing living creatures (including Muhammad himself) but also, according to Islamonline, a website said to be close to the Muslim Brotherhood, those which are believed to be drawn in the 12th century, [which] are not merely illustrative, but offensive. One of them portrayed the Prophet as an idol to whom Muslims prayed for aid in battle. Another represents the Prophet as a monk and cardinal. The petition, which is hosted by ThePetitionSite.com, a website specialized on organizing petitions, has failed so far to convince Wikipedia to remove the pictures. Since Wikipedia is an encyclopedia with the goal of representing all topics from a neutral point of view, Wikipedia is not censored for the benefit of any particular group, it said in motivating its refusal. Islamonline said that in the past the reproduction of images of Muhammad provoked angry responses among Muslims. It cited the case of the Muhammad cartoons published in September 2005 by Danish daily Jyllands-Posten. On that occasion there were several violent incidents in Muslim countries with many people killed or wounded. (AsiaNews)

Bishop Arigo, others file petitions at CA to avert Malampaya EO

PALAWAN, February 8, 2008Puerto Princesa Bishop Pedro Arigo filed a petition at the Court of Appeals to reverse an Executive Order (EO 683) from Malacaang that deprives the province of its due share of the proceeds from the Camago-Malampaya natural gas scheme believed to run into billions of dollars, on Feb 7. Arigo, former Interior and Local Government Secretary Cesar Sarino, Palawan resident Jose Socrates and lawyer Harry Roque, sought a temporary stay order against the execution of EO 683, issued last Dec. 1. The EO was issued after the Palawan government and the national government clashed over the sharing of the proceeds from the CamagoMalampaya project. The Palawan government wants to get 40 percent of the proceeds as provided for under the Local Government Code (LGC), because the project is located within the provinces territorial jurisdiction. However, national government objected to that claim. According to EO 683, a Provisional Implementation Agreement (PIA) wherein half of the 40 percent of the proceeds from the CamagoMalampaya plan could be utilized for welfare programs in Palawan. The fund release is subject to certain conditions. In their pleading, the petitioners said the issuance of the EO deprived Palawan residents of their claim to an equitable share in the use of their natural resources. The LGC stipulates that local government units (LGUs) should have 40 percent of the gross collection derived by the national government from, among others, their share in any coproduction, joint venture or production sharing agreement in the use and development of their natural wealth within their territorial jurisdiction. The PIA not only reduces the share due the LGUs but also makes the release of the share dependent on funds availability, despite the automatic appropriation clause provided in the law, the Constitution in particular, the petitioners said. Respondents to the petition include Executive Secretary Eduardo Ermita, Palawan Governor Joel Reyes, Palawan representatives Abraham Mitra and Antonio Alvarez, Philippine National Oil Corp. president Rafael del Pilar, Finance Secretary Margarito Teves and Budget Secretary Rolando Andaya. Bishop Arigo and party argued that Reyes, Mitra and Alvarez were not authorized to sign the PIA in the name of the Palawan local officials. The PIA also further reduces Palawans share of the proceeds from the Camago-Malampaya plan because it makes net proceeds the basis of the sharing instead of gross collection as provided by law, they added. They also questioned the provision in the PIA allowing the shared funds to be used only for projects identified by the Office of the President, the Province of Palawan or the Palawan congressional districts. To repeat, oil and gas are piped out from deep into the subsoil of the continental shelf of the province of Palawan, and not from the waters of Palawan, Arigo and other said. The petitioners also noted that if the government does not resolve Malampaya project part of Palawan, it might as well cede its claim of ownership over the Kalayaan Island Group (KIG) or the Spratlys. The UP Law Center Institute of International Legal Studies has identified three areas where the possible extended continental shelf exists, and these include the Kalayaan islands, the prelate said. They added that the Kalayaan islands are part of the Palawan land mass. The geology underneath Palawan, the studies so far show, are identical to that found underneath the KIG, they said. The main argument is that the KIG is a continuation of the Palawan land mass, or a natural prolongation of the Palawan continental shelf. (Santosh Digal / CBCPNews)

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Young people on the move

By Fr. Edwin Corros, CS igration is a social phenomenon that has always been one of the primary concerns of the Catholic Church. The Churchs special concern and care for people on the move traces it roots from Jesus words in Mt. 25:35, I was a stranger and you welcomed me. Such invitation by Jesus Christ to his listeners was even drawn from other Old Testament texts such as the Book of Leviticus, Be kind to the foreigners for you were once foreigners in the land of Egypt. (Lev. 19:33:34) Still many other biblical texts can be found from Scriptures that fully support the Churchs special concern for people in diaspora. At times, migration is a topic that invites a never ending argument such as the case of a given migration policy introduced by a specific country or region and its consequence on the migrants and the receiving countries. Its notorious effects to the country of origin are as equally controversial topics to the people and government of the sending country. Recently, the Church has to deal with the emerging reality of young migrants. Although not totally new, the phenomenon of young migration has brought the Church to take a closer look as recent studies highlight damaging effects on young migrants. Unification Policy Through the years, temporary migrants in Europe had been availing the policy of family unification which allow husband and children of migrants back home to migrate and join the family member working abroad. This becomes possible when the migrants find a local sponsor or when they are able to afford to support their family. Europe has introduced the family unification policy for humanitarian reasons. In the past, this policy seemed unthinkable, since most migrants were merely working under renewable contracts if ever they had the occasion to legalize their status as foreign workers. Among those who have availed of this immigration policy are Filipinos. It is now a trend to see increasing number of young generation of Filipinos joining other equally young generation of migrants from various parts of Asia, Africa, South America and Western Europe. This phenomenon has recently caught the attention of the Church not only because their numbers continue to increase enrollments in schools, but due to their noticeable presence on the streets as well. Appropriately, the Holy Father, Pope Benedict VI has chosen the theme Young Migrants for the 94th World Day of Migrants and Refugees held last January 13, 2008. In the same vein, the Episcopal Commission on Migrants and Itinerant People (ECMI) in the Philippines has chosen the theme Show Concern to the Young Generation of Migrants for its celebration of 22nd National Migrants Sunday on February 10, 2008. In due time, however, many migrant parents in Europe have come to realize that bringing in the children to their host country does not necessarily solve family problems wrought by separation. Once considered in a state of dysfunctional family reality, migrants were just happy to avail the family reunification policy. But many are now facing more problems after having reunited with the rest of the children from their country of origin. Basically, the problem arises in proximity. After having lived separately for a long time, both parents and children have to undergo a lot of adjustments to get used to a new family setting. Understandably, most parents would want to catch up with their children and make up for the years of separation. Unconsciously, they would employ parenting styles of typical Filipino parents back home. Wanting to know their children immediately after having been alienated for quite a while, parents tend to overlook the fact that their children already had well-placed value-system that does not jibe with theirs. Added to this reality is the difficulty of adjustment, children especially the youth, experience when they settle in their new country and new family environment. Cultural Conflicts Filipino parents in Italy, for instance, overly concerned of their childrens welfare require their children to be home at a certain time of the night. They want them to stay away from trouble in the streets and especially away from bad influence. Children on the other hand, not accustomed to having parents around resent to being ordered around. Filipino parents want their children to grow up following the Filipino traditional values and not to assume the so-called liberal values of the Italian youth. The youth, however, perceive such expectation as irrational. They are in a new country, they have enrolled in a local school and have to adapt to the new environment in order not

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C O V E R S T O R Y to be ridiculed or suffer discrimination and rejection. Parents instead find most young migrants to immediately assume the values of the Italian youth in manner of dressing and relating to their elders. Laura Zanfrini, a professor of Economic Sociology and of Sociology of Migration and Interethnic Relations at the Catholic University of Milan made an interesting observation during her visit to the country in 2007. In her study of the Filipino youth in Milan, she underscored that young Filipinos had the difficulty of coming to terms with their parents holding lowly jobs in Milan. Back in the Philippines, the children were accustomed to live relatively uncontrolled from their parental physical disciplinary interventions. Growing under the care of their relatives, they had been used to live freely according to the way their relatives would bring them up. Now living with their parents, they find it hard to understand their roles. Research showed that there are children of migrants who abandon their homes when harshly disciplined by parents because of insubordination or disrespect. Punishments inflicted by parents ranged from not being allowed to go out with friends, threatening to send their children back to the Philippines or even physically disciplining them. According to a study conducted by Cristina Liamzon among the Filipino youth migrants in Rome these occasionally lead to socially undesirable behaviors manifested in the forms of dropping out of school, indulging in gambling, drinking, substance or drug abuse and even teenage pregnancies.1 Furthermore, Liamzon noted that youth migrants, particularly those who have just arrived to their country of destination upon joining their parents are confronted with the stress of adjustment to a new culture with its concomitant set of values and norms, and completely unfamiliar language. Those who enrolled in schools have to adjust to a new set of educational system and suffer lack of confidence since they are unfamiliar with the local language. The inability to communicate because of language barrier, make the children feel isolated. Eventually, children drop out of school. It is not surprising then that the study conducted among Filipino youth migrants in Rome revealed they suffer tremendous stress, even overwhelming insecurity or lack of self-confidence, loneliness and doubts. According to Filipino psychologist Lourdes Carandang, youth in the Philip-

THE ISSUE ABOUT BRAIN DRAIN OR PROFESSIONALS AND SKILLED WORKERS LEAVING THE COUNTRY CAME TO A HUSH WHEN THE COUNTRY, BRIDLED WITH POVERTY ANDPOLITICAL MANEUVERINGS, COULDNT OFFER BETTER OPTIONS. BUT NOW, EVEN OUR CHILDREN ARE LEAVING US, TOO.

Young people on the move

Issues and concerns about children migrants

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C O V E R S T O R Y pines are equally suffering the pressures of economic needs, deteriorating or disappearing family support because of the increasing number of single parents, marital discord and violence. Moreover, such experiences are compounded when youth migrants join their parents in their host country. The youth need to be accompanied well in the process of insertion and eventual assimilation into their new environment. Young Generation of Migrants Interestingly, the information-dissemination activities conducted by the Episcopal Commission for the Pastoral Care of Migrants and Itinerant People (ECMI) of the Catholic Bishops Conference of the Philippines (CBCP) in some Catholic schools showed that majority of the youth are in fact interested to leave the country upon graduation when given the chance to work overseas. Jobs overseas normally require youthful age for applicants. Among seafarers, for instance, young applicants are preferred over those who are already beyond 30s. In Taipei, where this author was previously assigned as a parish priest, majority of those working in factories were fresh graduates from college. The trend to hire younger people for overseas jobs is understandable from the context of business interests. Companies have preference for the young and healthy over mature people, particularly if skills are not that essential for the job and workers are simply willing to be trained. Hospitals in the Philippines are likewise suffering from the fast turnover of their medical personnel as demands for nurses overseas continue to increase. The same applies to schools, where young teachers would first get some teaching experience in the country, then move overseas where remuneration is ten times higher. The wisdom to pay attention to the needs of the young migrants is long overdue. While labor migration has somehow improved the economic and social status of overseas Filipinos and their families, the social costs have not always been given enough assistance. According to the statistics of the Commission on Filipinos Overseas, approximately ten percent of the population is participating in the Filipino Diaspora, and roughly forty percent of the families rely on their support as of 2004. With the labor migration in the country hopping into its fourth decade, migration mentality has strongly charmed the Filipino youth. This is vouched by the popularity of courses in nursing, engineering, and education, including seafaring, among the choices of even younger children. A joint research project undertaken by ECMI, the Apostleship of the Sea (AOS), the Scalabrini Migration Center and the Overseas Workers Welfare Administration (OWWA) in 20042 confirmed these findings which were published in a book titled Hearts Apart. Filipino children have already been greatly influenced by the global or international labor market demands as young as ten to twelve years old. Despite their young age and ignorance of the consequences of migration, still they dream of leaving the country for an overseas job. In the course of its informal inquiries with school teachers on the status of children of OFWs, ECMI found out that it is becoming a natural occurrence for students to leave for abroad at the end of the school term to join their parents overseas. While there is yet no broader or extensive study on the movements of younger Filipinos abroad, the fact that younger workers are normally preferred over the not-soyoung working population in the country is enough reason that society and the Church should do something to address the issue. Of course, this does not necessarily mean stopping them without offering any alternative choice. In schools where ECMI has introduced its Sons and Daughters of Overseas Filipinos (SDO) program, teachers and counselors are relieved that their problems among the teenage-children of migrants were alleviated. They are just glad to have found a way to assist the distressed children of Filipinos overseas. But who do we really consider as young generation of migrants? The young generation of migrants could be classified as the newly arrived children of migrants who avail the family reunification program of certain countries. They could also be the newly-hired workers of companies in host countries. Those described as preparing to leave either to join their parents or work overseas may also be included in this category. Usually, young migrants explore all possibilities of working hard in order to fulfill their own expected economic demands. Young migrants are often pressured by so many demands, between paying the debts they had incurred while applying for jobs, and remitting regularly to meet the needs of their families back home. Others have to think about keeping an apartment when they have decided to get married in their host country. Then, a baby is added to the family; understandably, they would not have enough time anymore for other things except to make more money. Some communities overseas, especially the church-based ministries are now providing program assistance to newlyarrived migrants. In fact, during the 7th Regional Consultation Meeting for the Filipino Ministry in Europe held in Dublin, Ireland last August 2007, chaplains and pastoral workers had reported on the positive programs for the Filipino youth in their respective chaplaincies. Most of these programs revolve around involvement on various churchs ministries, especially the choir. Many youth are into sports and cultural activities as well. The chaplains, however, were more concerned about those who were not frequenting church services. These include not only the youth but also the parents. Majority of the parents were found to be so occupied with

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Young people on the move

work even on Sundays. Children were left to look after themselves while their parents were working. Filipino children born in the host country is also an added concern. While they are considered to be Filipinos born outside the Philippines, they too suffer similar difficulties caused by their mixed cultural upbringing. Although they speak well the local language, their Filipino parents are concerned about them not being able to speak Pilipino or English. Children of mixed marriages similarly suffer from discrimination since they are unable to identify with their cultural roots. Recently, some chaplaincies in Europe have initiated a Filipino school where second generation Filipinos could learn their language and cultural ancestry. Indeed, it is very important that accompaniment to the young migrants and the second generation Filipinos will be complemented with services that could ease their cultural adaptation in their host country. Formation Programs of ECMI Formation is very important in ECMIs programs and services. ECMI continues to deliver the information-dissemination activities on the various realities of Filipino migration at different venues. It is through education that people, especially the would be migrants, and the dependents of overseas Filipinos would be empowered. But education is not enough if people are left without an alternative op-

tion to improve their lives. This is very much exemplified by the country, where Filipinos have to work overseas simply because they are left without choice. This is where morality becomes an issue on migration. It becomes a moral issue when the country could not sufficiently provide jobs for the needs of its own population and rely on the jobs offered by other countries which happened to be classified and less-skilled. It is not enough for the country to look for job openings overseas. The countrys leaders have the grave responsibility to create domestic jobs and improve its local industry for the benefit of its people. It is morally unjust for the government to use the remittances of Filipinos for its development program especially when such funds are barely enough to finance the education of their children, who eventually will also leave the country to work overseas. The approach toward development is simply building a cycle of labor migration rather than building a progressive nation. Meanwhile, a true accompaniment of the young migrants could also start at home. Given the situation where migration mentality had already invaded the minds of children, ECMIs information-dissemination programs reminds our people to be responsible in making their decision. Nobody can stop anyone from migrating, especially if there is no alternative choice left to improve ones economic or social status. However, it is essential to continue

reminding society that migration is usually a necessary evil particularly if only to upgrade ones economic status. There will always be a cost to pay, but can the people afford to pay the price? Moreover, people who have thought about entering the fold must also have the right to know the truth about migration. They need to understand what is expected of them or what is in store for their future, so that they can possibly avoid the negative effects of migration. Hence, they will not be cheated or duped into the many opportunistic approaches employed by those interested on abusing them. ECMIs education program aims at preventing the experience of paying for the high social costs of migration if not to totally eradicate the evils that come with it. Prevention is always the best antidote to the problems brought about by international migration. People have the right to access the right information before moving to another country for a new job, especially in the case of the young migrants. I
Fr. Edwin Corros, CS, is the Executive Secretary of the Episcopal Commission on Migrants and Itinerant People (ECMI) of the Catholic Bishops Conference of the Philippines.

Footnotes
1

In De Olde Worlde: Views of Filipino Migrants in Europe, Edited by Filomena Mongaya Hoegsholm, pp 160-185 2 Hearts Apart, Migration in the Eyes of the Filipino Children, p. 61

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ARTICLES

Walking for justice

By Ronna D. Mercado

could not help but be moved when Manong Quirico (one of the Sumilao farmers) addressed the audience in Congress to talk about their case. He shared that, as someone who did not even reach high school, he felt deeply insecure and embarrassed to face the crowd which included several Congressmen and other government officers. He confessed that he was just mustering all his courage to speak up because as a father, he has an obligation to his children to ensure their future. It is this same obligation to their children, and their childrens children, which made the Sumilao farmers embark on a long journey to walk from Bukidnon to Manila to claim the land that is rightfully theirs. For two months, the farmers walked daily using only slippers, to gain support and awareness for their plight. Every day, the

farmers had to contend with blisters, fainting spells, hunger, and threats to their safety, in order to bring with them their plea for justice. The walk was not the farmers first attempt to claim the 144 hectares of land which was already granted to them via a Certificate of Land Ownership Award (CLOA) in 1995, under the Comprehensive Agrarian Reform Program (CARP). Their struggle dates back more than ten years ago, climaxing in October 1997 when they staged a 28-day hunger strike. Back then, the farmers protested the approval of the application of Norberto Quisumbing Sr. Management and Development Corporation (NQSRMDC) to convert the CLOAcovered property from agricultural to agroindustrial. The hunger strike prompted then President Ramos to propose a win-win solu-

tion, offering 100 hectares for distribution to qualified farmer beneficiaries and allowing NQSRMDC to retain the remaining 44 hectares. However, even this sub-optimal solution proved too good to be true for the farmers as it was eventually nullified. In 1999, the Supreme Court (SC) upheld the conversion of the 144-hectare land. In November 2004, the farmers filed a petition for the cancellation and/or revocation of the conversion order before the DAR. This petition was not an attack against the 1999 SC decision. This petition was filed because the very conditions of the SC-approved conversion order were violated. The approved conversion for the 144hectare land was for the planned development projects of NQSRMDC. This included the establishment of the Development Academy of Mindanao, which would house various institutes; a cultural center and a sports complex among others; the construction of a Bukidnon Agro-Industrial Park; a proposed Forest Development project and the construction of Support Facilities including hotels, restaurants, dormitories and housing projects. However, the planned development work was not completed within five years from the time that the conversion order was upheld. In fact, during that period, no development took place at all, and the land remained idle. San Miguel Foods, Inc. (SMFI), which bought the property in 2002, is not any less culpable. As a successor in interest, it is legally bound to follow the conversion plan authorized under the conversion order. However, its plan is to use the land as a piggery for its sister company, Monterey Livestock Farm. Not surprisingly, quarters trying to divert the issue are saying that the farmers were already given land. While it is true that some of the farmers received the adjacent San Carlos Estate, this property which is part of the ancestral land of the farmers Higaonon forefathersis just 66 hectares. Only 78 farmers benefited from this land, and they only received an average of 0.7 hectares each, a far cry from the family size farm of 3 hectares prescribed by the law. Such a small parcel of land is certainly not enough to earn a decent income. Moreover, there are still close to 100 Sumilao farmers who are still landless. Some are also saying that the farmers are not really tenants of the property and therefore are not qualified agrarian reform beneficiaries. Assuming that not all the farmers are tenants of the contested prop-

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Walking for justice

erty, they are still qualified beneficiaries because tenancy is not a requirement to become an Agrarian Reform Beneficiary (ARB). The law states the lands covered by the CARP shall be distributed as much as possible to landless residents of the same barangay or in the absence thereof, landless residents of the same municipality. Besides, the same farmers were already named in the title of the property more than ten years ago, thus, their eligibility is out of the question. The farmers walk for justice, spanning 1,700 kms, culminated with their arrival in Manila last December 2007. Armed with the support of the Catholic Church, the farmers were allowed audience at the Malacaang and in the 18 th of December 2007, the Office of the President (OP) issued an Order revoking the Conversion Order of the 144-hectare land. The Order reverts the land to agricultural use and subsequently, the property should be placed under agrarian reform. Despite this triumph, the farmers quest for justice is far from over. SMFI continues to fast track its construction of the piggery even if the project was ren-

dered illegal by the Conversion Order. In fact, SMFI has announced in a paid advertisement that the piggery will be operational in January 2008. Encouraging this brazen attitude of SMFI is DARs failure to issue a notice of coverage for the property and a cease-and-desist order against the food company. It is very lamentable that the government is pussyfooting in taking the necessary steps following the revocation order. To the farmers, it bespeaks the governments lack of sincerity and political will. That the struggle for justice is more than a decade old makes the situation even more lamentable. As Nong Rico said, may batas naman para sa mahihirap, kaya lang may mga taong maimpluwensiya na kayang baligtarin ang batas (there are laws for the poor, however, there are influential people who can circumvent laws). With no decisive action from the government in sight, twelve of the 55 farmers who joined the march came back to Manila last January 17, 2008, a month after the Malacaang meeting. In a written statement, the farmers said the last time, we walked from our homes to the halls of

power in Malacaang to knock at the hearts and conscience of the powerful. It appears they will not use even an ounce of their power to make good of their promise of returning us to our land. Afraid that what happened 10 years ago, when they were given false hopes by the government, will be repeated, the Sumilao farmers are again embarking on a journey. They said today, we begin walking the opposite direction. We will walk to the homes of the people beginning with the young in their schools, then to the faithful in their Churches. We will knock at the hearts and conscience of the ordinary people as we continue to knock those of the powerful. We will walk on and on until our steps will lead us back to our homes to till the land that is rightly and justly ours. Once again, the farmers are leaving their homes and their families even if there is no assurance that any of their calls will be heeded. However, they are armed with the belief that with their walk for land, they are not only bringing with them the struggle of the Sumilao farmers but they are also representing the quest for justice of the rest of the peasantry in the country. I

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STATEMENTS
Beloved People of God: ur Holy Father in his most recent letter to us reminds us of the gift of faith and hope: that when we believe, we hope; and that when we hope, we live differently (see Benedict XVI, Spe Salvi, November 30, 2007, no. 2). These convictions on faith and hope set the tone of our own letter to you in the present pastoral situation. The Darkness of Our Situationthe Common Good Subordinated For we live today as a people almost without hope, it would seem. We look at our landscape and see darkness everywhere. Many of us are more than aware that many problems are simply rumors, fears, suspicions, imagined wrongs. Because these are reported in the newspapers, we begin to believe that they are true. In such a pastoral situation we are being asked again for guidance on various specific problems currently bothering us. The following have been brought to our attention: (a) the perception that corruption in government is at its worst, fraudulent projects going on unchecked despite the bad publicity given them in the media, investigations into the truth of allegations of bribery often stymied or their results unreported; (b) the suspicion that martial law will be imposed as a response to the likelihood that destabilizing coups against the government are still being planned by disgruntled elements of the military allegedly with some civilian support; (c) the constant talk about plans and moves for Charter change being made by politicians which to all intents and purposes appear to be nothing but a ploy for the sole purpose of their staying on in powernot the kind and method of making the right kind of change in the nations basic law; (d) the extra-judicial killing of suspected leftists and their sympathizers, as well as media men, and the inexplicable lack of action on them despite strong suspicions about their perpetrators in the military establishment; (e) the imminence of a law establishing a national ID system and the fear of some that this is being pushed simply for easier control of socially active elements of the general population. The above are more or less the problems of the nation as seen from the center

"Reform yourselves and believe in the Gospel" (Mk 1:15)

(A CBCP Pastoral Statement)
that is Manila. They are by no means universal as far as the entirety of our people is concerned. What emerge from the peripherythe provincesare concerns quite different from the above. The following were brought to our attention by many of our people: (a) the appreciation of the peso against the dollar resulting in the depreciation of OFWs remittances, contributing not a little to the continuance and exacerbation of the endemic poverty of the countryside; (b) the lack of support for the improvement of the general welfare of rural folk, the slow progress especially of the land-reform program which is due to end this year unsatisfactorily funded and implemented; (c) the bad peace and order situation obtaining in areas where the unabated fightingor the threat of itbetween the military and the NPA and the MILF/ MNLF continues to cause unrest; (d) the long-awaited and fought over reform of COMELEC which up to now has not been enacted; (e) the pushing of mining concerns against the best interests of our people, especially of indigenous groups in disregard of the provisions in their behalf that the Indigenous Peoples Rights Act guarantees; (f) the continuing abuse of our natural resources, of forest and marine life in particular, and the corruption in agencies that are meant to protect these resources; and

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STATEMENTS
(g) the growth and proliferation of family political dynasties in many provinces and cities which only serve to institutionalize more intensely the concentration of power and unsavory economic opportunity in the hands of the few. In the two sets of problems that have been listed above, for all their apparent differences, we see nothing new. They are the same old problems, or variations of them, which have been plaguing our nation for years on end, through successive political administrations. Nothing or very little seems to have been done about them. In them all we see the all too patent subordination of the common good to private good. This is the basic fault in our countrys political culture that the Church in its preaching of Christs Gospel of social justice and charity has been bringing to our attention all these years and asking us and our communities to respond to as effectively as we can. It is the reason we make concern for the common good a crucial criterion for the choice of public officials. The persistence of that deep-seated fault pushes us to conclude in sorrow that we as a people are still devoid of a real social conscience. Today we often hear that closure has to be made to various issues ranging from the elections of 2004 to present charges of corruption in high places. That the political order is accused too often of moral bankruptcy with nary an exception is a sad sign of the general cynicism and frustration of our people. Most unfortunately there does not seem to be any way of achieving closure. For the process and results of standard democratic inquiries, sometimes including those by the Supreme Court, are received with skepticism and cynicism, given political interests, alliances, and allegiances. And we hear the general cry from the periphery: Enough of the paralyzing divisions in the body politic. Bring issues to the courts and trust them to do their jobs. And help us get on with our lives, with our concern for livelihood. In the Darkness, Light In such a pastoral situation of frustration, cynicism and apparent hopelessness, we need to be aware of the deep resources of our faith in the Lord for whom all things are possible. We take our faith for granted in daily life. Often we act and behave contrary to faith. We resort to faith as a last resort and not as a daily catalyst. Yet it is only from the perspective of faith and hope that we are able to see light in the darkness, liberation from darkness. So if what we have brought to your Journey to the LightStart with Ourselves If you agree with what we said above that the lack of a social conscience is, indeed, our common sin, is there anything we can do about it? To journey to the light, we need first to realize that we have contributed not a little to the common malaisebecause of decisions we have made, decisions that flowed from what we have become and because of our unconcern, inaction, apathy, often thinking only of our interests. And so with little sense of the future of our country, we vote for people we should not vote for. Therefore, in the much needed regeneration of our politics and social life, this is where we have to start: with ourselves, as individuals, families, communities. We have always put the blame on people we have chosen to govern us. Today we have become more aware that despite efforts, successful or not, to remove the incompetent or corrupt, our problems have remained. We have looked at the enemy as only outside of us. But now we ask: In the face of the many persistent and unresolved crises of today can we together make a determined start, by making a conscious effort at changing our mind-sets towards a greater and more efficacious concern for the good of the nation? Personal and Communal Conversion towards a Social Conscience

"For we live today as a people almost without hope, it would seem. We look at our landscape and see darkness everywhere. Many of us are more than aware that many problems are simply rumors, fears, suspicions, imagined wrongs. Because these are reported in the newspapers, we begin to believe that they are true. "
attention seems to be only the dark side of our national situation, we should be able in the same faith and hope to see glimmers of light shining throughglimmers that must be of our own creation. But not entirely: for despite the prevailing darkness, we see everything is not thoroughly evil. There is good everywhere, even in those we often criticize, and it is our task to critically collaborate with them even as we critically oppose the not too good. This is integral to the challenge being put to us.

We are asking you, our beloved people, to be with us in the moralspiritual reform of our nation by beginning with ourselves. This is what we need conversion, real conversion, to put it in terms of our faith, for all of us to deliberately, consciously develop that social conscience that we say we sorely lack and to begin subordinating our private interests to the common good. This conversion is for all of us: laity, religious, priests, bishops. But we have to go about it not only as individuals but just as importantly as whole

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STATEMENTS
communities. We have to face a common problem and map out deliberately and communally how to go about the work of selfreform. It is nothing less than what St. Paul speaks about: Do not conform yourselves to the standards of this world, but let God transform you inwardly by a complete change of your mind. Then you will be able to know the will of Godwhat is good and pleasing to him and is perfect (Rom. 12: 2). Renewal of Faith-Communities, Civil Society, Political Leaders We have to come together then as communities of faith, as we your Bishops said back in 1986 after the Snap Elections of that year, to pray together, reason together, decide together, act together, form groups of thinking and praying peoplein our schools, seminaries, parishes, mandated organizations, lay movements, social action groups, most especially in basic ecclesial communities which the Rural Congress we will be holding this year looks to as a crucial instrument in the forbidding task of rural development. We zero in on what we say is the basic fault in our communities political and social life: the subordinating of the common good to private good. We see how this flaw in our national character evinces itself in our community life. We need to seek ways and mean of correcting it in whatever way we canbut always according to the principles of active-non violencetogether, creatively and imaginatively, as we bishops exhorted in 1986. We have to form ourselves into real communities of faith-discernment and action. We ask this of explicitly Church groups. But we will ask it too of all citizens who have a concern for the nations good, especially those who hold the reins of power, from Malacaang on to Congress, provincial and municipal governments, all the way down to barangay councils. People in governmentand as well as all other civic and business groupingscan they too reflect together in all manner of associations and look into themselves to see if, in all their actuations, the demands of the common good are in fact captive to merely personal and selfish interests? And if they are, can they rise up to the challenge and decide themselves to contribute to the general effort? This must sound like a preposterous request, but we make it anyway for we believe that what it seeks is the critical need of the moment. Already it is being responded to here and there by various concerned groups such as those that have been organized and trained to fight corruption. So we seek a wider response from all our faithful towards a more vigorous work for good governance and a more active promotion of responsible citizenship in our society in the light of the Gospel and the social teachings of the Church. penance, let us come together in little groups of reflection and discernment. In these groups we look seriously at our part in the many evils of our dayas individuals, as families, as communitiesand discern what action we can do together. Alay Kapwa is our traditional Lenten Program of sharing time, treasure and talent for evangelization. This Lent, without forgetting the treasure part, we zero in, in a very special way, on time and talent, asking what we can offer of these for the common effort towards the correction of our social ills. These would be evangelization of the most authentic kind. For it means a real acceptance of the Lords mandate to us as Christians to be concerned about one another, to go beyond ourselves and reach out to others. This attitude in the pattern of Christ himself is at the heart of Christian identity. Hence other already existing movements and efforts (like the Pondo ng Pinoy) aimed at the transformation of Filipino culture through little acts of kindness for the neighbor and motivated only by the love of Godthese too must be intensified as essential to our Lenten program of reform. In our coming together, in our exchanging of ideas and discerning on them, in our praying and acting together, we bring hope to our despairing landthe hope that our Holy Father, Pope Benedict XVI, says in his most recent encyclical is the great need of our modern world. With Mary, Mother of Hope, on the Journey of Renewal We beg Mary to intercede for us with her Son Jesus. In the midst of the disciples who hoped for the renewal of the Holy Spirit on the day of Pentecost, she stood as their Mother, our Mother, of hope. Mary, Star of the Sea, guide us on our journey of renewal that we may more faithfully follow your Son Jesus in his loving care of all our brothers and sisters. For the Catholic Bishops Conference of the Philippines, +ANGEL N. LAGDAMEO, D.D. Archbishop of Jaro CBCP President January 27, 2008

"In our coming together, in our exchanging of ideas and discerning on them, in our praying and acting together, we bring hope to our despairing landthe hope that our Holy Father, Pope Benedict XVI, says in his most recent encyclical is the great need of our modern world."
If in your minds, corruptionthe worst offender against our common goodis rampant today, sparing no level of social and political life, and most glaringly and reportedly so in the various corridors of power, we have to confess that corruption is in truth our greatest shame as a people. But if it goes on unhindered, it is because, as we have had occasion to point out in the past, we all too often condone it as part of the perquisites of power and public office. Lentthe Time to Journey Together toward Transformation Lent will soon be upon us, a time of penance, of sorrow for sin, of self-reform. Soon we shall hear again the clarion call of the Lord Jesus: Reform your lives and believe in the Gospel! (Mk. 1: 15). This season is the appropriate beginning for profound reform and conversion. It is the time for a spiritual combat against the enemy within, our pride and greed, our lust for power and wealth, etc. And so we exhort you, our beloved people: As a special project for this years Lenten observance and in the spirit of

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STATEMENTS

uman organ transplantation gives new hope, particularly to patients with end stage diseases, to recover and regain an acceptable and decent lifestyle. It provides a better quality of life compared with alternative expensive and exorbitant medical interventions (e.g., renal dialysis). Human organ transplantation, however, cannot be separated from the human act of donation. John Paul II states that It is a decision to offer, without reward, a part of ones own body for the health and well-being of another person. In this sense, the medical action of transplantation makes possible the donors act of self-giving, that sincere gift of self which expresses our constitutive calling to love and communion. (John Paul II, 20 June 1991, no. 3) The same act, however, can also be abused and exploited usually at the expense of the economically poor. The lack of access to renal care and the nonaffordability of a life-long dialysis increase the demand for organ donors. In spite of the prohibition for health care professionals and facilities, there is an increasing organ sale, especially of kidneys, a practice that is perhaps apparently permitted by some physicians, Kidney Transplant Teams, and hospital authorities. There are even some currents in the Philippines who are advocating a change in policies and guidelines to open the door to incentives for organ donors and, even perhaps, to compensation. We understand the poor and they should not be blamed. There are other ways to help them but not through organ sale. They are human beings and cannot be treated as commodities. We encourage voluntary organ donation from cadavers and also from living donors. We condemn any form of organ sale and organ trade. Human organ sale or trade, by its very nature is morally unacceptable. It is contrary to the dignity of the human person, his or her authentic autonomy and the essential equality of all persons. The dignity of the human person as the image of God includes not only his or her soul but his or her corporeal being. Hence, our body ought not to be treated as a commodity or object of commerce, which would amount to the dispossession or plundering of the human body. We, therefore, ask the government to continue its program towards holistic program of gathering and distributing donated organs. We raise our voice against those who are involved in organ trafficking.

CBCP Statement on Organ Donation and Organ Sale

God created man in his image; in the divine image he created him God looked at everything he had made, and he found it very good. (Gen. 1:27, 31)
We recommend that a stricter law against those involved in the commercialization or selling of organs be enacted and implemented without discrimination. A just allocation of the scarce organ donor should be safeguarded. Scarce organ donors should be made available first to the local recipients. A strict limit on allocation should be set for foreign recipients. We call for the education of our people especially with regards to organ donation. The physician or medical professional has the sublime duty to supply the possible candidates for organ donation with all the necessary information to help them make an informed consent. Though professional competency is necessary in order to care for those who are sick and in need of medical care, it is nevertheless insufficient. Pope Benedict XVI reminds us that: We are dealing with human beings, and human beings always need something more than technically proper care. They need humanity. They need heartfelt concern these charity workers need a formation of heart; they need to be led to that encounter with God in Christ which awakens their love and opens their spirits to others.(Deus Caritas Est, 31 2.) We, the shepherds of the flock, entrust our people and our country to the protection of our Blessed Virgin Mary, Mother of life, so that as we begin a New Year of grace, we may enjoy fullness of life. For the Catholic Bishops Conference of the Philippines +ANGEL N. LAGDAMEO, DD Archbishop of Jaro President, CBCP 27 January 2008

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FROM THE B L O G S

Cat out of the bag

he proverbial saying that the Cat is out of the bag exceptionally applies to the expected though still scandalous brazen political move that recently gripped the House of Representatives and that jarred many people from their moral lethargy and social complacency in the political life of the country. There are three major shameful lessons that can be readily drawn from the lately concluded congressional spectacle of fixation at selfinterest and addiction to power, which occasioned the shakedown of the long targeted Office of the Speaker of the House. First is that there is no such thing as genuine elementary gratitude, not even basic honor and propriety when bare and naked politics come to play. Anything really worthwhile and everything truly upright are all thrown out to the gutters in favor of pure and simple political expediency, plain and clear personal desire and designs. Partisan politics at its worst this was publicly shown and openly exhibited at the floor of the Lower House of Congress. The long exhibition proved to be much demonstrative of self-love and pursuant selfish interests among its membersexcept for a marked few who proved consistently true to what they stand and fight for. These are the ones who merit the address Honorable. Second is that politics in this country is exceptionally synonymous to dealing and conniving, to plotting and designing, to buying and selling evenamong other questionable actuations which are all alien to honor

Malacaang Diocese

and integrity, principled thinking and acting. This lamentable reality was amply demonstrated by the words, actions and demeanor all heard, seen and witnessed by the general public in the long and telling congressional session purely aimed at unseating a Speaker of the House and thereby basically enthroning the Malacaang occupant. Third is the compound truth that is both disturbing and disgusting to common sense and elementary logic. There was the all too frequent mention of the word change. There was change all rightfor the worst in terms of the practical union of Malacaang Palace and the House of Representatives. There were the likewise frequent allegations of gratitude only for its immediate exchange for convenience and advantage. And there was finally the both funny and pitiful Can I explain my vote? preambles made by certain Members of Congress, the inane contents of which made some people wonder how come they were elected into office at all. The cat is certainly out of the bag. Malacaang now has practically full control of the House of Representatives. Malacaang can readily and easily have favorite and self-favoring legislation passed. Malacaang clearly has plans of perpetuating itself into office by all possible means, at all possible costs. Conclusion: Public office is definitely not a public trust but a private gain. It is clearly a Lenten Season for the Filipinos!
www.ovc.blogspot.com

t was a good joke but with a reason. It was real fun but with a point. Those who mentioned it had their good laugh but were not entirely happy. Those who heard it did not really mind it but neither were they altogether amused. Needless to say, the Malacaang Diocese is both a pun and a punch. It is the former as far as many people are concerned that is in conjunction with Church leaders. But to more perceptive individuals, it is the latter that is in relation with the leading Malacaang occupant. At first glance, the phrase seems to be some kind of a slap at certain members of the Church Hierarchy in the Philippines, viz., those who are said to frequent Malacaang, those who are seen as close to its principal resident for one reason or another. But upon closer analysis of the new interesting and intriguing nomenclature, its real brunt appears to be directed to someone in the Palace who is bent in winning as may key Churchmen in the Country as possible. This is why there was even a recent scheming move initiated by the administration bluntly asking the competent ecclesiastical authority in Rome to name more Cardinals for the Philippines as if such would make the Church in the Philippines essentially more pastoral and substantially more effective as if these attributes came from mere human agents and not from Christ Himself. From all the above rather new play and ploy, there emerges one apparently well tenable conclusion. Here: No matter the means and the costs, Malacaang is bent in winning everybody possible and having everything available for one and only one fundamental reason, viz., to buttress its seriously eroded name and integrity and thereby much distrusted and depreciated leadership.

This basic desire and pursuant design become even more progressively urgent as the ominous year 2010 is fast approachinga year that could unduly prolong or legitimately end the already too long reign of the national leadership. If only Malacaang provided the country with honest and upright and thereby credible and respectable governance during the past seven years or so, if only it worked for the common good of the people through the rightful use of the big public funds they themselves provided the government with, if only it safeguarded human lives, promoted human dignity and respected human rightsthen, it would be the Churchmen themselves who would be grateful, appreciative and whereby supportive of Malacaang. No need to buy loyalties. No necessity of paying for supporters. And the newly coined Malacaang Diocese would be a complete nonsense, a totally irrelevant phrase. The above observations are made more in promotion of truth rather than in defense of certain Churchmen in the country. If Malacaang still has avid followers from the ranks of laity, the religious and the clergy, this is the fortune of the former and the right of the latter. So is it that in these times and with the disturbing and depressing national situation of long standing, there many members of the laity, the religious and the clergy who are not only uncomfortable but also resentful of the ruling administration on account of its one too many grave moral aberrations that continue to impoverish the common tao, deter integral human development and undermine the national patrimonynotwithstanding all proud and loud official oratorical pronouncements to the contrary.
www.ovc.blogspot.com

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EDITORIAL

We, the Sovereign Filipino People

T is the People of the Philippines who are the authors of the Fundamental Law of their land. It is the People of the Philippines who sit or dispatch their elected public officials in the country. And it is the people of the Philippines who establish or dismantle their government. It is in this definite and defined truth that People PowerEDSA 1 and EDSA 2find its anchorage and substance. In this nation, there is nobody and nothing more powerful and supreme than We, the sovereign Filipino People (Preamble: Philippine Constitution). It would be thus good to declare and clarify certain realities that have become signal entries in Philippine History. The Church in the Philippines is surely not the Sovereign Filipino People. Hence, it would be a big mistake to expect the Church to make or unmake a government. The Catholic Bishops Conference of the Philippines is definitely neither the sovereign Filipino People. Wherefore, it would be a gross blunder to ask the CBCP to seat or unseat a ruling administration. This is neither meant to demean the Church nor to belittle the CBCP. It is but stating a solid and standing truth. That is why for the record, it would be but proper to hereby revisit the reality of both EDSA 1 and EDSA 2. In both instances, it was but one Cardinal, a handful of Bishops, some Priests and Sisters who were there. Not the CBCP, much less the Church in the Philippines. In both occasions, it was the thousands of upon thousands of

Filipino people with many members of the Armed Forces of the Philippinestogether with those few likewise Filipino Churchmen and Religious womenwho composed the People Power, who authored EDSA 1 and EDSA 2 by dismissing two sitting Presidents. The sovereign Filipino People are the master in the country. The public officials are but their public servants. Reason: All their salaries and benefits, all their public expenses and pork barrels even, are paid by the direct and indirect taxes of the People. In fact, even their many lavish foreign travels with their families and friends plus elite hotel accommodations, inclusive of having chartered planes for their exclusive useall these are paid by the direct and indirect taxes of the People. But with the ruling administration, its high, wealthy and mighty officials have become the master of the People, with the latter serving as their private servants. The People have become their milking cow whereby the present government under the command of Malacaang has made public funds their personal resources in promotion of greed and corruption. The call has been made for a communal action. There were and there still are courageous and truthful individuals who have risked and continue to risk their own lives and the security of their families. The time has come for the Sovereign Filipino People to join them in spirit and in truth, in action for integrity and justice.

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FROM THE I N B O X

I asked God

asked God to take away my pain. God said, No, It is not for me to take away, but for you to give it up. I asked God to make my handicapped child whole. God said, No, her spirit was whole, her body was only temporary. I asked God to grant me patience. God said, No, patience is a by-product of tribulations; it isnt granted, it is earned. I asked God to give me happiness. God said, No, I give you blessings. Happiness is up to you. I asked God to spare me pain. God said, No, suffering draws you apart from worldly cares and brings you closer to me. I asked God to make my spirit grow. God said, No, you must grow on your own, but I will prune you to make you fruitful. I asked for all things that I might enjoy life. God said, No, I will give you life so that you may enjoy all things. I ask God to help me love others, as much as he loves me. God said, ... Ahhhh, finally you have the idea.
rowena.dalanon@cbcpworld.net

Poison

I love you, honey

hey have been married for a long time. As usual they have their ups and downs. One day they had a big fight over his long working hours and things are falling apart. He was disappointed and she was angry. After one week of silence treatment from her wife, he approached her with papers and pencils. He suggested that both of them sit down on the dining table and write down on paper what they are not happy about each other. They will then exchange the papers and discuss. So the wife started to write without looking up because she has a lot to write about her frustration. The husband took a long look at the wife and he too started to write. After fifteen minutes of writing, they look at each other and exchange the papers. The husband looked at the paper full of complaints. She was angry. When the wife looked at his paper, she was embarrassed and quickly tears away her own paper. On his paper, he wrote for two full pages: I love you, honey.
rowena.dalanon@cbcpworld.net

long time ago, a girl named Li-Li got married and went to live with her husband and mother-in-law. In a very short time, Li-Li found that she couldnt get along with her mother-inlaw at all. Their personalities were very different, and Li-Li was angered by many of her mother-in-laws habits. In addition, she criticized Li-Li constantly. Days passed days, and weeks passed weeks. Li-Li and her mother-inlaw never stopped arguing and fighting. But what made the situation even worse was that, according to ancient Chinese tradition, Li-Li had to bow to her mother-in-law and obey her every wish. All the anger and unhappiness in the house was causing the poor husband great distress. Finally, Li-Li could not stand her mother-in-laws bad temper and dictatorship any longer, and she decided to do something about it. Li-Li went to see her fathers good friend, Mr. Huang, who sold herbs. She told him the situation and asked if he would give her some poison so that she could solve the problem once and for all. Mr. Huang thought for awhile, and finally said, Li-Li, I will help you solve your problem, but you must listen to me and obey what I tell you. Li-Li said, Yes, Mr. Huang, I will do whatever you tell me to do. Mr. Huang went into the back room, and returned in a few minutes with a package of herbs. He told Li-Li, You cant use a quick-acting poison to

get rid of your mother-in-law, because that would cause people to become suspicious. Therefore, I have given you a number of herbs that will slowly build up poison in her body. Every other day prepare some pork or chicken and put a little of these herbs in her serving. Now, in order to make sure that nobody suspects you when she dies, you must be very careful to act very friendly towards her. Dont argue with her, obey her every wish, and treat her like a queen. Li-Li was so happy. She thanked Mr. Huang and hurried home to start her plot of murdering her mother-inlaw. Weeks went by, and months went by, and every other day, Li-Li served the specially treated food to her motherin-law. She remembered what Mr. Huang had said about avoiding suspicion, so she controlled her temper, obeyed her mother-in-law, and treated her like her own mother. After six months had passed, the whole household had changed. Li-Li had practiced controlling her temper so much that she found that she almost never got mad or upset. She hadnt had an argument in six months with her mother-in-law, who now seemed much kinder and easier to get along with. The mother-in-laws attitude toward Li-Li changed, and she began to love Li-Li like her own daughter. She kept telling friends and relatives that LiLi was the best daughter-in-law one could ever find. Li-Li and her mother-inlaw were now treating each other like a real mother and daughter. Li-Lis husband was very happy to see what was happening. One day, Li-Li came to see Mr. Huang and asked for his help again. She said, Dear Mr. Huang, please help me to keep the poison from killing my mother-in-law! Shes changed into such a nice woman, and I love her like my own mother. I do not want her to die because of the poison I gave her. Mr. Huang smiled and nodded his head. Li-Li, theres nothing to worry about. I never gave you any poison. The herbs I gave you were vitamins to improve her health. The only poison was in your mind and your attitude toward her, but that has been all washed away by the love which you gave to her.
rowena.dalanon@cbcpworld.net

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B O O K REVIEWS

God-Tales for Young and Old Nil Guillemette

We all love stories, especially those that resonate well with our lives. This 32nd volume of God-Tales for Young and Old by Nil Guillemette inspires the heart. A master storyteller, Guillemette has not ceased to move readers with his GodTales so rich in wisdom and lessons gleaned from the Scriptures and spiritual writers. With 800 stories written and published so far in the series, Guillemette eagerly looks forward to write more stories until he reaches his target of 1000 God-Tales before he dies. An excellent resource material for homilists, teachers, catechists, or anyone who wish to be enriched by the wealth of spiritual insights deeply embedded in each narrative. This book is published by Paulines Publishing House.

O Jerusalem!

A Spiritual Biography of Henri Nouwen Michael OLaughlin

An accomplished author of numerous books on spirituality and a much-sought after speaker in his lifetime, there are not many, if ever, who have not heard or read Henri Nouwen. His complex personality, not to mention his writings, had touched so many lives then, and even until now, years after his demise. His very own life is a book by itself, and in fact, is what this volume is all about. Called biography of a soul, this book is written from the perspective of a person who had been a friend to Henri when he was still alive. OLaughlin presents what he sees as Henris lasting contribution to Christian thinking and practice regarding a few central issues: these are the Eucharist, Jesus, and the spiritual life. Divided into six chapters, readers will discover in the pages of the book, some of the exciting and perplexing aspects of Henri s life and personality. This volume is published by Claretian Publications.

Gods Beloved

Pagninilay sa Lingguhang Ebanghelyo (Taon A) Sa Pamamagitan ng mga Kuwento Fr. Tirso A. Gliponeo, SOLT
Published by Paulines Publishing House, this book is a collection of Gospel reflections for all Sundays of Cycle A. A short story derived from practical experience precedes the reflections for each Sunday to drive home more effectively the message of the Gospel. The blurb of the book said, for anyone whose heart experiences spiritual hunger and thirst, the stories in this book will serve as food and drink that would nourish the soul. Indeed, the stories and reflections found in every page of this volume deepen ones understanding of the Gospels message. The author is a member of the Society of Our Lady of the Most Holy Trinity (SOLT) and currently the Director of SOLT Aspirancy Program. He is also engaged in Youth Ministry and in giving Recollections and retreats.

Mga Kuwentong May Kuwenta sa mga May Puso

Theology for Ministry

Margaret Lavin
Written primarily for those involved in the ministry, the book deals with two subjects: the theology that grounds ministry, and the theological anthropology that grounds the minister. The author s twenty years of ministerial experience in high school chaplaincy, retreat work, spiritual direction, teaching theology and helping prepare would-be ministers have laid the foundation for this book. Today, more and more people are called to participate actively in various ministries of the Church. This volume shows readers how our mandate to minister is embedded in our Christian understanding of the human condition. What the author emphasized in her writings is neither simply an introduction to theology nor a theology for ministry. Rather, she said, the book is all about theological grounding for ministry. An excellent resource for would-be ministers and those already in active ministry, this book is published by Claretian Publications.

Volume 42 Number 2

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ENTERTAINMENT

CATHOLIC INITIATIVE FOR E NLIGHTENED MOVIE APPRECIATION

Title: THE BUCKET LIST Running Time: 97 mins Lead Cast: Jack Nicholson, Morgan Freeman, Sean Hayes, Beverly Todd, Rob Marrow, Alfonso Freeman, Rowena King Director: Rob Rein Producers: Alan Greisman, Neil Meron, Rob Reiner, Craig Zadan Screenwriter: Justin Zackman Music: Marc Shaiman Editor: Robert Leihton Genre: Adventure/ Comedy/ Drama Cinematography: John Schwartzman Distributor: Warner Bros. Pictures Location: Beverly Hills, California USA Technical Assessment: Moral Assessment: CINEMA Rating: For viewers 13 and below with parental guidance

Ray (Morgan Freeman) is an extremely well-informed automotive mechanic whos been married for 47 years to the same woman. Edward (Jack Nicholson) is a billionaire whos been married twice and has an estranged daughter. Ray and Edward meet as patients in a hospital room for two. They have practically nothing in common except a terminal cancer that will let them live six months more, a year if theyre lucky. Ray gets regular visits from his loving wife Virginia (Beverly Todd) and their four children; Edwards only visitor is his man-Friday Thomas (Sean Hayes). At first these two cancer patients do not like each other, but proximity and shared pain soon bind them together. Knowing death is just around the corner, Ray makes a secret list of things he has always wanted to do but has had no time for; Edward discovers the list, adds some of his own and entices Ray to do them all together before they kick the bucket. Shrugging off his wifes objections, Ray accepts Edwards invitation to see the world in

Edwards private jet. Edward, of course, foots the bill, while his assistant Thomas makes sure everything goes smoothly. They skydive, race their dream cars, scoot through the Great Wall of China, stroll around Egypts pyramids and Indias Taj Mahal, live it up in Paris and Hongkong, brave the Himalayas, crossing off each item in their bucket list as they go along. Although the sights and the settings give The Bucket List a touristy appeal, the action and the thrills do not come in until about an hour into the film. Its real value is enveloped in the dialogue which the viewers must be attentive to if they must catch the message until it carries them away. The two lead roles (Ray and Edward) couldnt have been played better. The personalities of these two characters truly complement each other, and this fact is enhanced by the crisp exchange of lines and the perfectly timed injection of humor in the otherwise heavy exchange. Keen direction and editing ensured that the two characters

would match and equal each other word for word, closeup for close-up. Few actors could share a frame with Jack Nicholson without being eaten up by his presence, and Morgan Freeman is definitely one of them. The Bucket List is a great way to go around the world while exploring the inner depths of two men who know they have roughly 180 days to live. Before cancer claims their lives, they passionately pursue the things theyve missed; at the same time they gain clarity of vision that leads them to greater self-knowledge. The tension between the two characters together living up their last days could lead the viewer into examining their own valuesby asking themselves which char-

acter arouses their sympathy more. Theres Edward, not-so-subtly trying to convince Ray his lifestyle is superior; and theres Ray, also resolutely trying to talk Edward into thinking as he thinks. The film shows the transformative power of the deep friendship forged between mature persons coming from different backgrounds and social status. The price of admission becomes a wise investment for the viewer who is ultimately led to challenge himself into preparing his own bucket list. What would you do if you knew you had but six months to live? How far would you go to do that? Would you change anything about you? If so, what would that be? If not, why not?

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IMPACT February 2008

N E W S BRIEFS AFGHANISTAN INDONESIA IRAQ SINGAPORE

Afghan governor sur- Church group 19 killed in Baghdad Singapore Airlines vives bomb attack launches competition car bombings slammed vs. garbage problem The governor of Two car bombs rocked A US-based animal rights
Afghanistans most important southern province escaped unscathed from a roadside bomb last Feb.11, but 3 civilians were wounded in the attack. Kandahar province governor Asadullah Khalid was traveling to open several reconstruction projects in the Shah Wali Kot district, north of the city of Kandahar, when a roadside bomb hit his car. PAKISTAN To raise awareness on the garbage problem among the youth especially the students, a Jakarta-based Catholic group launched slogan-writing and photoessay competitions last Jan. 31 in Jakarta. The Clean and Healthy Life group expressed its concern that the environmental issue, especially garbage, has become a routine problem we have to face. SOUTH KOREA Baghdad on Feb.11, killing 19 people and wounding 30, as U.S. Defense Secretary Robert Gates was winding up a 2-day visit to the violent Iraqi capital. Witnesses said the bombs exploded in the southeastern neighborhood of Jadriyah around noon, as Gates was about to leave the country. CHINA group blasted Singapore Airlines for a print advertisement, which shows a man sitting on top of an elephant, holding a rod and forcing it to bow to tourists. People for the Ethical Treatment of Animals (PETA) claimed that the poster calling on travelers to visit colorful India was offensive as it depicted a man holding a bullhook (ankus). MALAYSIA

Crackdown violates Olympic promises

With just 6 months to go before the Olympics open in Beijing, a crackdown on dissent and respect for fundamental rights worsened, Human Rights Watch said. They said the government showed no signs in fulfilling its promises to the international community in exchange for hosting the Games. On the contrary, we have witnessed a systematic effort to silence, suppress and repress Chinese citizens who are trying to push the government into greater respect for fundamental rights. INDIA

Poll violence claims Old man admits set11 victims ting landmark on fire
A suicide bomb killed at least 9 people heading to an election rally in Pakistan on Feb. 11, while a political worker died in a clash between rival parties as a wave of pre-poll violence intensified. The attacks raised new fears about the security of the elections in one weeks time, with candidates keeping a low profile since the assassination of opposition leader Benazir Bhutto at a political rally in December. SRI LANKA A 70-year-old man admitted he started a blaze that ruined Namdaemun gate in Seoul known as South Koreas 600-year-old top cultural landmark. Police late detained the man, identified only by his last name, Chae, in Ganghwa Island, west of Seoul. Police had been probing whether the Feb.10 fire at the structure that survived the 20th century Japanese occupation and the Korean War, was arson. NEPAL

Christians want seizing of religious material banned

The Christian minority led by Meleka-Johore bishop Paul Tan Chee lng, SJ, intervened in the case of the confiscation of 32 Bibles carried out at the airport of Putrajaya by a client services employee. The authorities promised to give the material back to its owner, but the bishop is asking for more: the government must issue a directive that would ban these episodes that are contrary to religious freedom. VIETNAM

Bishop condemns ci- Maoists break with India-Russia defense 200 birds culled in vilian attacks govt anew ties back bird flu zone
After the wave of attacks against civilians in the past weeks, Colombo bishop Duleep de Chickera, appealed to government and the Tamil rebels to spare innocent civilians. He is pointing at both parties in conflict, denouncing the one for the aerial bombardments in the northern villages for their strategy of terrorist attacks. Maoists broke the peace pact (that overthrew the monarchy) agreed to in November 2006 and revive local peoples councils to manage the upcoming elections to the constituent assembly, despite being in the ruling coalition government. The decision to revive the councils was taken Feb. 7 by the central committee of the Maoist party. India and Russia on Feb.12 have succeeded in putting their defense ties back following a compromise over the price of refitting an aircraft carrier. The deal came after Indian Prime Minister Manmohan Singh met his Russian counterpart, Victor Zubkov. Their defense ties have long been marred by problems over arms purchases. Authorities culled 200 poultry last Feb 12 in Long district of Luang Namtha province. An outbreak of avian influenza was reported in Nam Ma village of Long district, where 600 birds died within a threeday period early this month, but no humans have been reported to have contracted the illness so far.

Volume 42 Number 2

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