Environment: Simplicity and Solidarity to Overcome “Moral Decay”

Creation / Pixabay CC0 – Sanshiro, Public Domain

Pope Francis’ and Patriarch Bartholomew’s Joint Appeal 

September 1, 2017 Anne Kurian ZENIT

The joint appeal of Pope Francis and Ecumenical Patriarch Bartholomew of Constantinople, on the occasion of the Day of Prayer for the Protection of Creation observed in September 1, 2017, is to have the courage to embrace “greater simplicity and solidarity in our lives” to overcome the generalized “moral decay” of humanity, which deteriorates Creation by manipulation, domination, greed and control.

Yesterday the Pope and the Patriarch co-signed, for the first time, a message for this Day instituted in 2015 by Pope Francis in connection with the Orthodox, who have observed this Day for a number of years.

In the text published simultaneously by the Vatican and the Phanar at 8:00 am Roman time, they lament the “moral decay” in the attitude of humanity, which “deteriorates” Creation. They denounce the “propensity to break the fragile and delicate ecosystems of the world,” an “insatiable desire to manipulate and control the planet’s limited resources,” and “greed for unlimited market profits.”

“All this has distanced us from the original end of Creation,” they deplore.

“We no longer respect nature as a gift to be shared; rather, we look at it as a great private possession. We no longer associate ourselves to nature in order to maintain it, rather, we dominate it so that it supports our own constructions.” In face of the “tragic and durable” consequences of this “deterioration of the planet,” which weighs on the most vulnerable of its inhabitants,” the Pope and the Patriarch exhort to “be courageous to embrace greater simplicity and solidarity in our lives.”

They stress the “obligation to use the goods of the earth with responsibility,” and they invite “all persons of good will to observe a time of prayer for the environment on September 1.”

Finally, they launch “an urgent appeal to those that have social and economic, as well as political and cultural responsibilities, to hear the cry of the earth and to provide for the needs of the marginalized but, above all, to respond to the demand of millions of people and support the consensus of the whole world to heal our wounded Creation.” They emphasize that “a concerted and collective response” is necessary and the need to “give priority to solidarity and to service.”

Address the ROOTS of the Armed Conflict, 25 years of The Hague Joint Declaration

Photo credit: Kodao Productions

2 Sept 2017
Press Statement

Twenty-five years ago, a short document was signed by some visionary Filipinos.  The Hague Joint Declaration signified an entry into the daring work of peace-building in the Philippines, shifting the dialogue and framing the peace process between the National Democratic Front in the Philippines and the Government of the Republic of the Philippines in a helpful way.

The Hague Joint Declaration focused neither on defeat nor surrender, but instead marked a pathway to agreement and progress, in addressing what actually causes and fuels this civil war in our country. As peace advocates, we have come to admire its wisdom.  Though the phrase ‘address the roots of the armed conflict’ is not found verbatim in The Hague Joint Declaration, it has come to encapsulate the meaning of the declaration as well as our desire for the GRP-NDFP peace talks.

With this declaration that provides a frame upon which we can build a household—a nation–at peace, The Hague Joint Declaration simultaneously allows us to dig up and correct:

  • Inequities between the wealthy and the poor,
  • Iniquities of the ruling elite who “lord it over” the toiling majority, and
  • Injusticessuffered by national minorities, urban poor, exploited workers, landless farmers, and every other marginalized sector of society.

Rather than perpetuating oppression of the Filipino people, The Hague Joint Declaration established road markers that lead the way in aspiring for “just and lasting peace” for our people.

In sharp contrast to a recent statement by President Rodrigo Roa Duterte who applauded the massive killings in a so-called ‘one-time, big-time’ operation in his ’war on drugs,’ The Hague Joint Declaration is intended to help us truly heal “what ails this country.”

Pursuing peace through GRP-NDFP peace talks should be a priority:  not the wanton disregard for the rule of law in killing thousands of citizens, an extended martial law in Mindanao that makes poor communities vulnerable to evacuation and militarization, or the resurgence of foreign intervention in the affairs of our country. We must ‘address the roots of the armed conflict,’ rather than stoke the fires of war against the poor and marginalized.

Let it be acknowledged that under the Duterte administration, there had been many gains that moved the peace talks closer to agreements. Over the course of four formal talks and numerous back-channel meetings, significant strides were taken on the Comprehensive Agreement on Social Economic Reforms (CASER); a Bilateral Ceasefire; and, the reinstituting of the Joint Monitoring Committee (JMC). Still, peace advocates also acknowledge that the prospects for peace talks under the Duterte administration are now dim.

Words coming from the President himself continue to be alarming.  He has publicly stated that war is now the way forward with the New People’s Army (NPA) and the NDFP, giving the Armed Forces of the Philippines a mandate to pursue an all-out war.  Taking the cue from the President, the Office of the Solicitor General also ordered the cancellation of bail of the freed NDFP Consultants.

The NPA has also stated that it is escalating attacks on state forces.  Even if the majority of NPA operations are defensive in nature, this will likely continue to keep President Duterte fanning the flames to step up military attacks and increase bloodshed.

As this violence intensifies and spills over into many communities throughout the Philippines, we must also intensify our efforts as peace advocates. Peace is possible. Obstacles should move us to more deeply analyze and unpack the current impasse, with efforts to develop creative, fresh, and persuasive approaches in pushing the formal peace talks to continue. We must transform this crisis into an opportunity for us to work together.

It’s been 25 years of struggling for peace under The Hague Joint Declaration.  As we commend the innovative and persevering leaders of the GRP and the NDFP who forged this enlightened framework that continues to be relevant in addressing the roots of the armed conflict through the peace process, we must also urge the GRP and the NDFP to struggle to transform the current impasse in the peace talks.  We call for the resumption of the formal peace talks, especially as there is, yet, no formal termination of the peace negotiations.

Peace advocates will continue to work alongside the sectors of society who desire JustPeace! As Galatians 6:9 says: we must not tire in doing what is right, for we will reap at harvest time, if we do not give up. We must work for justice in our land, so that peace will take root to displace the oppression and exploitation that propel many to rise in revolution.

Let us work and pray together for a just and enduring peace, where our children will live in prosperity and sing the songs of freedom!

Reference:      The Most Rev. Deogracias Iñiguez, Jr. DD.
Ecumenical Bishops Forum Convenor of Pilgrims for Peace
pilgrims.peace.phils@gmail.com , 0929-385-4123

Pilgrims for Peace is a broad alliance of advocates for a just and lasting peace based on freedom, democracy and social justice.  Believing that just and lasting peace can only be achieved by addressing the roots of the armed conflict, Pilgrims for Peace concurs with the 1992 Hague Joint Declaration and fully supports GRP-NDFP peace negotiations based on this foundation agreement, which sets the objectives, agenda, and modalities of the negotiations.

PILGRIMS FOR PEACE Convenors:
Bishop Deogracias Iñiguez, Ecumenical Bishops Forum; Bishop Reuel N.O. Marigza, United Church of Christ in the Phils; Rev. Rex RB Reyes, National Council of Churches in the Philippines; Rev. Ramil Aguilar, Iglesia Filipina Independiente;
Dr. Carol Araullo, BAYAN; Raymond Palatino, BAYAN Metro Manila;
Antonio L. Flores, Kilusang Magbubukid Pilipinas;Roger Soluta and Priscila S. Ang-Maniquiz, Kilusang Mayo Uno;
Nenita T. Gonzaga-KMU Women; Gertrudes Libang, Gabriela; Mic Catuira, Migrante International;
Bea Arellano, Kalipunan ng Damayang Mahihirap; Atty. Ephraim B. Cortez, National Union of Peoples’ Lawyers;
Ferdinand R. Gaite, COURAGE; Benjie Valbuena, Alliance of Concerned Teachers; Leon Dulce, Kalikasan;
Feny Cosico, Agham Advocates of Science and Techology for the People, Cristina Palabay, Karapatan;
Dayling Java, Moro Christian People’s Alliance;Nardy Sabino, Promotion of Church People’s Response;
Rey Casambre, Philippine Peace Center; Daisy S. Arago, Center for Trade Union and Human Rights;
Dr. Anie Bautista, EcuVoice; Rev. Joel B. Bayot, UCCP South Luzon Jurisdiction; and, Norma Dollaga, Kasimbayan.

 

 

Supportahan ang Lakbayan Ng Pambansang Minorya 2017

          

 

 

 

 

 

 

25 August 2017

Dear Networks of ​Clergy​ Discernment Group,

The Moro and indigenous peoples, will stage their second LAKBAYAN NG PAMBANSANG MINORYA on September 1 – 21, 2017. This is part of their continuing struggle for their right to self-determination and to a just peace. Together with different sectors they will march to Metro-Manila to protest against the most brutal wars of aggression, militarization, and plunder on their ancestral lands and territories that they have been experiencing for many months now.

Lakbayan 2017 is a public exposure of all these attacks on their communities, schools and people, especially the attacks on the Moro people, martial law in Mindanao and the aerial bombings in different communities such as the Lumad communities in Mindanao, and they  will seek the support and cooperation of the whole nation towards their struggle.

Around three thousand five hundred (3,500) indigenous peoples and Moro from various parts of the country will set up camp in the University of the Philippines – Diliman Campus and satellite camps in different areas in Metro Manila to bring attention to their plight and their calls in the national capital. As in the previous years during the Manilakbayan of Mindanao and the Lakbayan last year, various activities will be organized within and outside kampuhan such as discussion groups, photo exhibits, film showing, cultural exchange and concert, bazaar, and others to foster unity and solidarity among national minorities and other sectors.

We are inviting you to be one with our Moro and indigenous brothers and sisters in the LAKBAYAN NG PAMBANSA MINORYA 2017. We ask you to JOIN any or all of the following major activities:

September 1     Salubungan ng Pambansang Minorya sa Mendiola
September 2     International Indigenous Youth Conference
September 4-5     Sandugo 2nd National Assembly
September 5-8     Series of protest actions in major government agencies
September 9     BAI Indigenous Women Workshop
Gathering of Indigenous and Moro Peoples’ Advocates
Youth and Elders Inter-generational Exchange
September 10     Sharing of issues, initiatives and struggles among national minorities
Tribute to National Minority martyrs
September 11     Forum on Islamophobia, Terrorism and Moro Peoples’ Struggle for Self Determination
Protest Action at the US Embassy to protest the US-War on Terror
September 14     Solidarity Action for West Papua
September 16     Children’s Festival
September 20     Hugpungan Cultural Solidarity Night
September 21     Protest Action: Commemoration of Martial Law Anniversary and the Current Rising Tyranny of the Duterte regime

We also seek your support to the LAKBAYAN 2017. We hope you can take a look at this checklist and see what you can share, provide, or arrange for them:

  • Arrange fora/ group discussions/ exhibits in your communities, schools, parishes where they can also bring their local products as part of fund raising activity
  • Plan integration days in their Kampuhan in UP Diliman
  • Provide health services and transportation services in their kampuhan
  • Share rice, vegetables, fruits, bottled water, coffee, milk, sugar, dried fish, eggs, blankets, beddings

For cash and check donations, please contact the secretariat at (02) 4125340, mobile # +63947-968-6705 or email sandugo.kmkmsp@gmail.com.

Maraming salamat po!

In solidarity,

Sr. Angelita Navarro, ICM                      Fr. Rudy Abao, MSC
Religious Discernment Group              National Clergy Discernment Group

Noted by:

Ms. Joanna Patricia Cariño            Mr. Jerome Succor Aba
Co-Chair                                                      Co-Chair|
Sandugo                                                      Sandugo

LAKBAYAN 2017

Lakbayan ng Pambansang Minorya para sa Sariling Pagpapasya at Makatarungang Kapayapaan

photo credit: intercontinentalcry.org

Isulong ang karapatang magpasya sa sarili at makatarungang kapayapaan! Labanan ang rehimeng US-Duterte sa pagpapatindi ng pang-aagaw sa mga lupang ninuno’t teritoryo, tumitinding pasistang atake, panghihimasok at pakanang gyera ng US sa tabing na kontra-terorismo!

Ano ang Lakbayan ng Pambansang Minorya 2017?

Ngayong taon, higit 3000 na mga pambansang minorya ang maglalakbay sa ilalim ng bandila ng Sandugo, ang alyansa ng mga katutubo at Bangsamoro, para imarka ang higit na pagkakaisa at ipabatid sa sambayanan ang kanilang mga pakikibaka at kahilingan. Ito ang pangalawang pagkakataon na magsasanib puwersa ang mamamayang Moro at mga katutubong Pilipino papuntang Metro Manila ng Setyembre 1-21 at magtitipon sa isang kampuhan sa Unibersidad ng Pilipinas- Diliman, Lungsod ng Quezon.

Ano ang layunin ng Lakbayan 2017?

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Statement to Support Confirmation of Rafael V. Mariano as DAR Secretary

 Cause-oriented groups and employees of the Department of Agrarian Reform call for the confirmation of Secretary Rafael Mariano as DAR Secretary, Aug. 30, 2017. PHOTO FROM RAFAEL MARIANO FACEBOOK PAGEThe responsibility for attaining the common good, besides falling to individual person, belongs to the State, since the common good is the reason that the political authority exists.
(Compendium of the Social Doctrine of the Church 168)

The National Secretariat for Social Action (NASSA)/Caritas Philippines of the Catholic Bishops’ Conference of the Philippines (CBCP), together with our Diocesan Social Action Centers (DSACs), are one with farmers organizations and agrarian reform advocates, in supporting the appointment of Rafael V. Mariano as Secretary of the Department of Agrarian Reform (DAR).

Since his nomination last June 2016, Secretary Mariano or “Ka Paeng” has made impressive pronouncements and policies in favor of poor farmers struggling to own their lands legitimately according to the Constitution and the Comprehensive Agrarian Reform Program (CARP) – the social justice program of our country.

He complemented his commitments through his actual visits to heavily contested areas

He scheduled and installed numerous farmers to their lands, encouraged Agrarian Reform Beneficiaries (ARBs) to be firm in protecting their acquired lands amid challenges of resistance, obstructions and even harassment against them.

Subsequently, DAR gained the trust of ARBs and agrarian reform advocates as illustrated in the many invitations for dialogue and collaborative work for the welfare of ARBs.

This marked a significant departure from the situation where DAR had not been able to effectively implement the program in the past 30 years. Farmers reported that Municipal Agrarian Reform Officer have become more cooperative and approachable.

Farmers who attended our AR National Conference on Protecting Farmers’ Land Tenure and Ownership last 29-31 June, 2017 were inspired and excited on hearing his promises to investigate illegal/ premature and unauthorized conversions for criminal and administrative sanctions; make an inventory of land already awarded and distributed for actual status of farmers; and especially his pronouncement that “no farmer shall be displaced from the land s/he tills even if s/he is not yet AR beneficiary.” His first executive order was to protect farmers from being evicted, especially from Hacienda Luisita. He has indeed motivated the farmers’ dream of land-ownership and he provided new opportunity for us to re-establish good relationship with DAR.

The appointment of Rafael Mariano as DAR Secretary is one of the fulfillment of the President’s promises for socio-economic reform of farming communities; land reform is also part of the Philippine Development Plan legislative agenda.

From our experience working with Mariano in the past year we are convinced that he is the best person to lead DAR. Thus he should be formally confirmed based on his qualification, experience, track record and his commitment to landless farmers.

His family background of farmworker, and his experience in campaigning and leading formulation of policies as well as his immersion in communities for information dissemination and resolving conflicts are most appropriate for knowing the needs of the farmers; his being a hands-on leader in going personally to regions to install farmers, are most needed and appreciated by farmers. He is now even expected to push for bills and measures to truly alleviate the plight of farmers.

Access to support services and empowerment of farming communities is highly dependent on economic policy and an effective leader to counter landowners and investors. Loss of leadership with political will may change the administration of DAR and his on-going positive arrangements and gains for the farmers and will potentially discourage ARBOs gains on collective action and solidarity.

Our country needs good leadership, with a heart, to ensure welfare of the poor and marginalized. We have one in the Department of Agrarian Reform. We need the political will and hands-on commitment of Rafael “Ka Paeng” Mariano to actualize the social justice program of our country, particularly for the landless farmers who have potential to provide sustainable source of food for all.

Together with farmers, Agrarian Reform advocates and our Social Action Network, we therefore urge the Commission on Appointment to confirm the appointment of Rafael “Ka Paeng” V. Mariano as DAR Secretary, based on his commitment for farmers and the mandate of the Department, his track record and potential to alleviate poverty and hunger of our country through empowering our farmers. We rely on your discernment and commitment for the poor to make the right decision.

30 August 2017

EDWIN A. GARIGUEZ
Executive Secretary

MOST REV. ROLANDO J. TRIA TIRONA, OCD DD
Archbishop of Caceres
National Director

Ipagtanggol ang kasal at pamilya at itaguyod ang kaganapan ng buhay.

Pahayag ng Sangguniang Laiko ng Pilipinas Tungkol sa House Bill 6027
“An Act Providing for Grounds for The Dissolution of a Marriage”

Ang Panukalang Batas bilang 6027 ay nagmumungkahi na gawing ligal ang paglusaw sa kasal o diborsyo ayon sa dalawang batayan: di-mapagkasundong pagkakaiba at talamak na kasiphayuan. Nararapat lamang na pagnilayan muna ang kahulugan ng kasal sa kulturang Pilipino bago bigyang puwang ang mga ideya ng paglusaw nito.

Ang mga Katolikong Kristiyano na bumubuo ng karamihan ng mga tao sa Pilipnas ay nagtatakwil sa paglusaw ng kasal o diborsyo. Nakakintal sa atin ang paniniwalang ang kasal o matrimonyo ay nanggaling mismo sa Diyos na siyang may-likha ng sansinukob. Ang Panginoong Hesukristo mismo ang umangat sa kasal sa karangalan ng isang sakramento.

Ang sakramento ng kasal ay isang panata higit sa isang kontrata. May kasunduang magpalitan- subalit ang pinagkakasunduan ay hindi lamang mga serbisyo o produkto kundi ang pagkatao ng mismong lalaki at babaeng nagsasagawa ng kasunduan. Ang kasunduan ay may bisa habang sila’y parehong buhay. Kapag lahat ng mga rekisito para maisagawa ang kasal ay natupad, ang kasal ay may bisa sa simbahan at sa batas.

Babaling tayo sa mga paniniwala at katotohanang ibinaba ng Inang Simbahan tungkol sa katangian ng kasal na siyang gagabay sa atin kung paano titimbangin ang panukalang ito.

Una sa lahat ang kasal ay makatao. Ang mga nagkakasundo ay lubos na kumikilala sa kanilang dignidad bilang tao, gamit ang kanilang intelektwal na kakayahang alamin ang katotohanan at ang kanilang kakayahang malayang piliin ang maganda, tama at mabuti.

Pangalawa, ang kasal ay buong buo. Ang natatanging kasunduang ito ay matutupad sa pamamagitan ng buong paghahandog ng sarili. Hindi bahagi lamang, walang taning ng panahon, at walang kundisyon. Ang kabuuang ito ay nangangahulugan ng pagbibigay at pagtanggap ng kalakasan at kahinaan, sa kalusugan at pagkakasakit, ng kabutihan at kahinaan, sa kasaganaan at kahirapan. Ang bawat isa ay pumupuno sa kakulangan ng kanyang kabiyak.

Pangatlo ang kasal ay matapat. Ang pagpapakasal ay kasunduang natatangi para sa lalaki at babae lamang na nagsumpaan. Hindi maaaring makipagkasundo silang muli sa ibang mga tao. Hinihingi nito ang katapatan na nararapat sa Diyos at hinihingi Niya sa kanyang mga nilikha.

Pang-apat, ang kasal ay mabunga o bukas sa buhay. Ang layunin ng kasal ay para sa kabutihan ng magkabiyak at sa pagkakaroon ng mga supling at pagbibigay sa kanila ng edukasyong Kristiyano. Ang kasal ang daluyan ng pagpaparami ng sangkatauhan.

Tinitiyak sa magkabiyak na ikinakasal na ang Diyos ay kasama nila sa kasunduang ito. Hindi Niya sila pababayaan sa buong panahon ng kanilang pagsasama. Ganundin, ang Simbahan ay may tungkuling tiyakin na ang mga taong ikakasal pa lamang ay nauunawaan at tinatanggap ang mga katuruan at paniniwalang nabanggit.

Ang totoong kasal ay hindi pwedeng pawalang bisa. Ang totoong kasal ay hindi maaaring lusawin ng batas na gawa ng tao.

May mga kasal na hindi nagkabisa dahil sa kakulangan ng mga rekisito at pagsasagawa ng kasal. Matapos ang sapat na pasisiyasat at paglalahad ng mga ebidensya, magsasagawa ang simbahan ng deklarasyon na walang naganap na totoong kasal. Dumadaan ito sa isang proseso. Hindi ito kaparehas ng paglulusaw sa isang kasal na totoo at mabisang naisagawa. Ang kasal na totoo at may bisa ay hindi maaaring ipawalang bisa sa kadahilanang may di mapagkasundong pagkakaiba o talamak na kasiphayuan.

Sa malalim na pagkahulugan, ang di-mapagkasundong pagkakaiba ay tumutukoy sa kawalang kakayahan ng dalawang ikinasal na pakinggan o kilalanin ng lubusan ang isa’t isa. Kawalan ito ng pagtanggap ng kapwa sa puso, upang magagap ang kahulugan ng kanyang pagkatao, at magawang makibagay, makisama, makiisa, at tanggapin ang kanyang persona.

Ang talamak na kasiphayuan ay sakit ng mundong lukob ng pagkamakasarili kung saan ang mga indibidwal ay sinasagasaan ang karapatan ng kapwa makuha lamang ang sariling gusto. Ang paghahabol sa kaligayahan at personal na kaginhawaan sa kasalukuyang lipunan ay nagbunga ng kaisipang kanya-kanya at makasarili.

May mga paraan upang pagkasunduin ang mga pagkakaiba at baguhin ang mga pag-uugali at kalooban ng mga tao. Sa pakikipagtulungan ng mga institusyong panglipunan at medikal, may mga gawain ang simbahan na umaagapay sa mga mag-asawa at indibidwal na nais dumaan sa proseso ng pagkakasundo at paghilom.

Ang talamak na kasiphayuan ay maaring palatandaan ng iba’t ibang uri ng pabigat sa damdamin o sa isipan, o marahil ng karamdaman. May pamamaraan ng paggagamot sa ganitong mga karamdaman. Maaring tulungan ang taong nasisiphayo na tanggapin at baguhin ang kanyang sitwasyon. Ang pagkakasakit o kasiphayuan ay hindi batayan upang sabihin na may depekto ang kasal.

Kung kaya tungkulin ng bawat mag-asawang tumanggap sa sakramento na pagbutihin ang kanilang pagsasama hindi lamang para sa kanilang sarili kundi para rin sa sangkatauhan. Ang kasal ay may mabigat na impluwensya sa kabutihan o kasiraan ng ating sibilisasyon. Bawat mag-asawa ay may pananagutan sa kanilang komunidad na ipakita ang magandang modelo ng pag-aasawa at iwaksi ang masamang larawan nito.

Ang batas na nagbibigay katwiran sa paglusaw ng kasal ay mapanganib sa lipunan dahil ito ay magbibigay ng madaliang pagtakbo sa isang kamalian na gawa ng kasalanan at kawalang responsibilidad ng tao. Kapag nagpapakita ng kahinaan ang isang tao sa loob ng relasyong mag-asawa, ang tamang pagtugon ay patatagin siya nang maigpawan ang kahinaan at masumpungan niya ang kanyang pinakamahusay na sarili. Ito ang disenyo ng Diyos sa pag-aasawa: na ang magkabiyak ay magkatulong na lakbayin ang landas ng kabanalan na madalas ay may kaakibat na sakripisyo at paglalaan ng sarili upang maranasan ng mag-asawa ang presensya ng Diyos sa kanilang buhay.

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Bayan… Nasadlak sa Dusa: Binigkas na Salita ng Isang Kabataan

Magandang araw sa inyong lahat
nakaaliw kayong tingnan
nakagayak ng makabayang kasuotan
narito kaming muli sa inyong harapan
upang magpahayag ng aming kamalayan
# hindi po ito pirated
walang bahid ng internet
promise!

Ang pamagat ng tulang ito ay
BAYAN… NASADLAK SA DUSA

Isang mapagpalayang araw sa inyong lahat
Ang tulang ito ay inaalay namin
Sa aming mga kapwa kabataan
Mga kabataan na pag-asa ng bayan
Mga kabataan na pag-asa ng tunay na pagbabago
At tunay na kapayapaan

Mga kabataan, sino tayo?
Ako, ikaw, tayo
Meron ka bang narinig sa panahong kasalukuyan?

Nahagip ba ng iyong kamalayan
Ang nangyayari sa ating bayan?
Ano ang iyong narinig?

Ano ang iyong nakita?
Ano ang iyong naramdaman?

Mula sa kanluran
Patungong timog ng ating bayan
Kaydami nang pinaslang|
Libu-libo ..
kahit inosente
Namamatay
Pati mga kabataan!

Sino ang may pakana?
Sino ang dapat sisihin?
Sino ang kawawa?

Ang sabi ng ating lider
Pagbabago .. kapayapaan
Ngunit.. kaninong pagbabago?
Kaninong kapayapaan?

Halang ang mga kaluluwa
Sino ang tunay na may sala?

Sino ang inosente?
Sino ang kawawa?

Mga kabataan
Dapat mapagmasid
Dapat mapagmatyag

Nasaan ang hustisya?
Nakapiring pa rin ba?
O dilat na ang mga mata?

Para sa mayayaman lang ba?
Habang nawawalan ng halaga
Ang mga nasadlak sa dusa..

Bakit di na tayo marunong umunawa?
Bakit di na tayo marunong umiyak?
Bakit wala na tayong awa?
Bakit kay bilis nating humusga?
Bakit wala tayong pakialam?
Bakit nakalimutan na natin kung ano ang tama?

Ang buhay natin ay pansamantala lamang
Kayong nasa kapangyahiran
‘Wag sanang malasing sa inyong kagalingan
‘Wag sanang palamon sa inyong kamangmangan

Nakamasid ang langit
Sa lahat ng kaganapan
Kailanma’y hindi maaaring isawalang bahala
Ang lahat ng patayan

May hustisya sa lupa
May hustisya sa langit
Kayo ang pipili
Saan nyo gustong manatili?

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Clerical abuse of children has to be addressed

Monsignor Arnel Lagarejos, a Filipino priest, has been arrested by authorities for allegedly escorting a minor to a hotel in a suburb of Manila. (Photo by Noli Yamsuan)

Arrest of priest shows everyone has to answer for their behavior no matter what station they hold in life

Father Shay Cullen, Manila, Philippines

August 24, 2017 

The arrest of a Filipino Catholic priest accused of trafficking a 13-year-old minor is highly unusual.

He has been charged with violating the Anti-Trafficking in Persons Act of the Philippines.

Most cases of alleged clerical child abuse go unreported or are covered up in the Philippines. In other countries, the scandal of clerical child abuse has left thousands of child victims without redress, help, therapy, or a chance for justice.

The Philippines’ Child Protection Law has a provision that is designed to criminalize such an act where a child is taken to a secluded place — say a vehicle or motel — by an adult not her relative for the purpose of sexual abuse. This provision of the law aims to prevent any act of rape and to bring the suspect to justice.

The institutional church, that is, the hierarchy in many countries, has been shown to have failed in its obligation and duty to protect children and actively pursue clerical child abusers when the evidence was strong and clear.

In the past, church institutions in various countries even facilitated payoffs to parents of child victims and tried to use its influence to have authorities drop charges against priests and religious. Other clergy were moved to other parishes when child abuse complaints were made.

In many cases, there was no action by church officials to protect the child and report the alleged abuser to authorities for the alleged crimes. There have been big changes in church procedures in dealing with child abuse cases by clergy nowadays, and a zero tolerance policy is in place, thanks to Pope Francis.

Cardinal George Pell of Australia, the highest Vatican official to have been charged, is facing complaints of having allegedly covered up similar cases. While we must respect the principle that everyone is considered innocent until proven guilty and not to be falsely accused, when the evidence is clear, then each person has a case to answer.

The case of the Filipino monsignor is serious as he was apprehended in his vehicle on the way to a motel with the 13-year-old child. The mother reported the incident to the police, so it is presumed that she knows the age of her child. The priest allegedly had a gun. The girl previously told social workers that the man took her to the motel in June and warned her “at gunpoint” not to allow other customers to “book” her.

Everyone has to answer for their behavior no matter what station they hold in life. The higher their ascendancy and position, the greater their responsibility to answer the charges, and all are to be dealt with equally before the law. No privilege or power ought to excuse anyone from facing the truth.

In our experience of helping victim-survivors of child sexual abuse and seeking justice for them, we have found that the majority of abusers are in fact neighbors or so-called friends of the family. The worst offenders are stepfathers, the mother’s live-in partners and the biological father.

This indicates how vulnerable children are to the crimes of adults. The youngest child in our Preda Foundation home for abused girls is 6 years old. The average age of victim-survivors is 14 years old. The fact that there have been no child abuse cases brought out in public against the clergy is very significant, and it can be presumed that they are being protected.

We have had legal successes every year with brave and courageous children who are empowered to testify in court and speak without fear about the abuse they suffered. We win an average of four convictions a year.

This year, we succeeded in having three cases of child sexual abuse and multiple rape elevated to the regional trial courts. We hope for another three cases we filed to go to trial this year. The prosecutors, now mostly female, are dedicated and are people of integrity.

With constant care, gathering and presentation of evidence that is done for all victim-survivors, we can pursue justice no matter how difficult it is. We receive challenges and counter-charges against us but our staff are resilient and knowledgeable and can answer the counter-charges and win.

We have to take a stand and fight on for justice with and for the children. We hope that everybody will support victim-survivors so that justice, elusive as it maybe, will prevail.

Irish Father Shay Cullen, SSC, established the Preda Foundation in Olongapo City in 1974 to promote human rights and the rights of children, especially victims of sex abuse.

Mother fears 10-year-old son fighting in Marawi

The Moro Islamic Liberation Front, the largest Philippine separatist group, has released more than 800 child soldiers over the years as part of its work with the United Nations. (Photo by Mark Navales)

Woman calls for troops to spare children fighting alongside militants after seeing picture of boy resembling kidnapped son

Divina M. Suson, Iligan City  Philippines

August 29, 2017

A mother whose three year-old child was abducted in 2010 from their Manila home begged military officials Aug. 27 to spare children fighting for an Islamic State-inspired rebel group in the southern island of Mindanao, saying she believed one of them could be her long-lost son.

Rowhanisa Abdul Jabar, a resident of Dagupan, Tondo, Manila, made her appeal after seeing social media posts of child fighters in Marawi.

Media reports have identified children — anyone under the 18 year Philippine recruitment age — as young as 10 fighting in the country’s south.

One of them bore a striking similarity to her son, Azramie Magondacan also known as Ram-Ram, she told ucanews.com.

Jabar said a servant abducted Azramie while she was working in her shop. The servant was later arrested, but Jabar’s son and the servant’s accomplices were never found.

“I’ve had a hard time moving on,” Jabar said. “Then I saw these child fighters. One of them looks like my son.”

“Sometimes, I pray it’s not him. It is too painful to think of a son who has become a fighter for the IS,” Jabar said in a phone interview.

She appealed to soldiers in Marawi to ensure the safety of child fighters.

“I hope they do not kill them. If that is really my son, I hope he survives the fighting. I would like a DNA test to know the truth,” Jabar said.

Col. Romeo Brawner, deputy commander of government forces fighting in Marawi, has confirmed the media reports that children have been spotted fighting alongside the Muslim rebel groups.

“Our soldiers have a soft spot for young fighters but they are forced to shoot them if they get too threatening,” Brawner told reporters.

“Once time, they saw a boy running. He was not carrying a gun so they did not shoot. But the next day, the same child was firing at them, so they did not have a choice,” said Brawner.

Col. Edgar Arevalo, Armed Forces public affairs chief, said rescued civilians also confirmed that children are among the enemy fighters.

The U.S. State Department reported that separatist groups in the southern island of Mindanao released last year more than 170 child members.

The Moro Islamic Liberation Front, the country’s biggest separatist group, said it had released 800 child soldiers over eight years as part of a United Nations effort.

But breakaway groups of the MILF were also reported recruiting children these past two years. The Abu Sayyaf, a smaller, extremist organization, is believed to have scores of children fighting or serving in a supporting role.

UCAN News

Sangguniang Laiko Statement on House Bill 6027 “An Act Providing for Grounds for The Dissolution of a Marriage”

 

House Bill 6027 proposes to make legal the dissolution of marriage on two grounds: irreconcilable differences and chronic unhappiness.

Before we entertain the dissolution proposition it is imperative to examine the institution of marriage itself, and how it is viewed in the predominantly Catholic Philippine society.

Catholics and Christians in general reject the idea of dissolution of marriage or divorce. This is because Christian doctrine asserts that marriage is a Divine Institution that God himself gave to man as a gift after God created man and made him in His own image. Jesus Christ himself elevated marriage to the dignity of a sacrament.

Thus to a Catholic Christian, marriage is a covenant- a special contract between two baptized persons, a male and a female, where the terms of the contract do not simply involve exchange of services or goods, but the exchange of the persons executing the contract themselves.The contract is in effect as long as both are alive, and is terminated only by the death of one of the parties.

Catholics believe that a Catholic marriage is valid and sacramental at the same time when all the requirements are fulfilled.

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