Friday, February 18, 2011

SOCIO-ECONOMIC AND POLITICAL

BY GIOVANNI TAPANG, Ph.D.
 
LAST February 4 and 5, commuters, student and people’s organizations participated in a public consultation with the Light Rail Transit Administration (LRTA) and the Department of Transportation and Communications (DOTC). The public consultation was held by the LRTA with regard to the fare hike that it approved for the light rail transit (LRT) and the metro rail transit (MRT) systems.

The LRTA-DOTC study team that recommended the increase claim (without citing how they arrived at the figure) that the full cost fare for LRT/MRT ranges from P35.77 to P60.75, which is far from the current fare of P 12.30 to P 14.20. From this the LRTA-DOTC team projected that government “subsidies” for the LRT/MRT that reached P13.85 billion last year will balloon to P17.06 billion this year if there will be no fare adjustment. This increase of “subsidy” is why the LRTA-DOTC thinks we should increase the LRT/MRT fares.

The oppositors under the Bagong Alyansang Makabayan (Bayan) pointed out several reasons why the LRT/MRT fare hike is not necessary. One of the points they raised was how much does it actually cost to run and maintain the MRT/LRT system.

The Bayan position paper gives an estimated P9.11 cost for operation and maintenance for the MRT line. This means that an MRT customer is already paying P 0.89 to P 5.89 more than what is necessary to maintain the MRT. This calculation is based on the farebox ratios or the proportion of the fare revenues to the total operational costs of the trains. The farebox ratios for the LRT1 and LRT 2 has averaged 1.39 and 1.01 respectively. This means that the revenues cover already the total operating and maintenance cost of the train systems.

If the train revenues are already enough to operate the trains, why is there a need for such a large “subsidy” in the first place? The Bayan position paper is clear on pointing out the culprit. First, there is the government guaranteed payments to the Japanese, Czech and local banks that financed the project. On top of these guaranteed debt payments, the government has also guaranteed that the MRT consortium will get 15-percent return on investment (ROI) per annum. In 2009, the previous administration had to buy out 76 percent of the MRT for a $800 million lump-sum payment in order to terminate this ROI guarantee.

Haven’t we learned the lesson from the privatization of the power industry? We should recall that the current high electricity rates, one of the highest in Asia, is due to the pass-on rates to consumers. These are partly due to the same type of government guarantees to foreign investors.

The infamous PPA or the purchased power agreements comes to mind. We pay for onerous transactions that are in the end detrimental to consumers. In the case of the LRT/MRT, we pay not just for the ride but also for the bad deals made by the government.

Bayan made it clear in their position paper that the issue of debt is important because of two things—(1) the debt burden has been made onerous because of questionable and disadvantageous build-operate and transfer (BOT) contracts such as in the MRT and (2) it is the obligation of government to service these debts through the people’s taxes and not through user fees. They further said that it is government’s duty to lessen, not increase, this burden of the people.

Who will be hit by this fare hike? Nearly 70 percent of commuters during weekdays earn below P 10,000 a month and about half are ordinary employees and workers. This social segment benefits from a cheap and accessible mode of transportation. Raising the rates takes this option away from them.

The socio-economic role of an urban railway apparently did not escape the notice of the LRTA-DOTC study as they noted that: “Most urban railway systems in the world are not financially viable, but are implemented for their socio-economic benefits. Our Manila Light Rail Transit (LRT) systems promote the use of high-occupancy vehicles, thereby reducing traffic congestion on the corridors served, local air pollution and greenhouse gases emissions. Besides the substantial savings in travel time cost of LRT riders, the LRT systems reduce infrastructure investment in Metro Manila road expansion.”

With this in mind and the fact that the train revenues already cover the costs of operation, we do not see why the LRTA should proceed with this fare increase.
What government should do is to review these projects that were funded by onerous debts and bloated by corruption and cancel them if necessary. There are other non-rail revenues that it can creatively explore which can augment the earnings of the train lines instead of increasing the burden of ordinary Filipinos.


Hunger stunts Philippine children
Agence France-Presse
February 04, 2011
  
MANILA--A third of Philippine school children are stunted because poverty has forced them to eat too little food for years, according to a government study released this week.

The latest findings of a rolling survey carried out for decades by the government's Food and Nutrition Research Institute reflect the general poverty rate and the boom-and-bust economic cycles of the country.

The latest data, which is for 2008 but was only released on Thursday, showed 33.1 percent of 100,000 students surveyed across the country suffered from chronic malnutrition.

This was due to them not eating enough food over a long period and led to them being shorter than they should be, although the survey did not publish specific heights.

"Being under height is a result of a long period of inadequate nutrition," Eva Goyena, a science research specialist at the institute, told AFP on Friday.

The chronic malnutrition rate had risen slightly from 32 percent in 2005, the last time the survey was carried out, but was down from a high of 44.8 percent recorded in 1990.

The 2008 study found that Philippine students aged between six and 12 consumed an average of 599 grams (21.13 ounces) of food a day.

Half of the food was steamed rice, while 76 grams were fish and 33 grams were milk products.

"This is really inadequate because rice is mostly carbohydrates for energy and there are more protein-rich foods than fish," Goyena said.

She said a long-term diet of this type would lead to the child becoming stunted.

The malnourished children were deficient in key nutrients such as iron, Vitamin A, calcium and iodine, according to Goyena.

Chronic malnutrition begins in infancy, the study suggested, with more than eight in 10 Philippine toddlers aged between six months and five years not eating enough to meet the recommended daily energy and nutrient intake.

Acute malnutrition, which reflects more recent setbacks such as illness or failing to eat properly over the past week, stood at 25.6 percent in 2008 among school children, up from 22.8 percent in 2005.


‘Walk the talk’, Aquino told on logging ban
Lira Dalangin-Fernandez 
INQUIRER.net ; February 04, 2011 

MANILA, Philippines—An environmental group is challenging President Benigno Aquino’s logging ban, saying he should “walk the talk” by stopping influential politicians from cutting trees.
Clemente Bautista, Kalikasan People’s Network for the Environment national coordinator, said “big political families have interests in logging operations.”


Bautista cited as an example the commercial logging permit issued to the San Jose Timber Co., owned by Senator Juan Ponce Enrile. The permit is good until 2023 and covers 95,770 hectares of forestlands on Samar Island.


“We challenge the administration to walk its talk by canceling the logging permits awarded to Senator Enrile’s logging company, which is destroying the natural forests of Samar,” he said.
Eastern Samar Representative Ben Evardone confirmed that Enrile’s firm has logging concession in Samar, but added that it is no longer operational. 

Aquino has issued EO 23, declaring a “moratorium on the cutting and harvesting of timber in the national and residual forests” in the country and creates an anti-illegal logging task force to implement the ban.

The President issued the order in the wake of the successive rains and flooding in parts of Visayas and Mindanao that caused deaths, displacement of thousands of families and destruction of crops and property.

Bautista said that since EO 23 clearly stated that logging operations will no longer be allowed in natural and residual forests, the government should immediately cancel the permits of big-time loggers such as in the Sierra Madre Mountain range in Luzon, Mt. Hilong-Hilong in Agusan del Norte, Mt. Kitanglad in Bukidnon province, and others.

Citing records of the Forest Management Bureau (FMB), Bautista said that in 2008, 1.4 million hectares of the country’s forests were covered by different logging agreements, like Timber Licensing Agreement (TLA) and Industrial Forest Management Agreement (IFMA). 

The Philippines has only 7.2 million hectares of remaining forest as of 2003, according to Kalikasan.

Bautista also said that EO 23 does not address other major factors causing deforestation, such as corruption within the Department of Environment and Natural Resources and local government units. 

At the same time, he said the order still allows logging in plantation forests, which he said should also be preserved.

Based on FMB’s data, logging companies with IFMA, TLA and other logging permits were able to reforest only 97,741 hectares since 1976. Bautista said this was “insignificant” compared to the millions of hectares of natural forests destroyed.

Still, Bautista believed that a genuine implementation of the order “will stop large commercial logging operations and slow down deforestation in the country.”


By Riza T. Olchondra
Philippine Daily Inquirer; 02/15/2011

MANILA, Philippines—Mining companies and the Department of Environment and Natural Resources (DENR) are opposing calls by civil society groups for the government to stop large-scale mining projects in Palawan.

“There is a mining law that regulates the operations of large-scale mining companies. There is also a process that has to be followed in all phases of mining operations—from exploration, development, mining and decommissioning,” Artemio Disini, chair of the Chamber of Mines of the Philippines (CMP), said in a text message.

Disini said civil society organizations (CSOs) and environmentalist groups pushing for the closure of active mining projects must observe this process.

Environment Secretary Ramon Paje said the government “cannot completely stop mining, especially those projects that went through the process and were approved from the ground up to the national level.”

“That would be confiscatory and contrary to law,” Paje said.

Kalikasan People’s Network for the Environment has urged the government to not just cancel mining applications in Palawan to stop the destruction of its forests but also to stop large-scale foreign mining projects in the province and the rest of the country.

Palawan hosts several big mining projects, including Rio Tuba, Coral Bay and Berong.

Multimillion-dollar industry
Mining investments in the Philippines reached $955.85 million last year, according to government data. This was just 80 percent of the adjusted 2010 target of $1.2 billion.
In May last year, the then Arroyo administration projected $1.429 billion in mining investments for 2010.

So far, the Mines and Geosciences Bureau (MGB) has canceled more than 600 mining applications for “infirmities, lack of activity, or lack of requirements,” Paje said.
Leo Jasareno, the MGB director, has said that the government plans to resolve all pending mining applications by the end of 2011, after which it will bid out the available properties to fresh applications.

The government hopes that this would ensure that only investors with financial and technical capability would get hold of mining projects.

Inactive mining claims
Paje disagreed with groups claiming that the purging of inactive mining claims and the suspension of processing of new mining applications would have little effect in protecting the environment.

“We are promoting sustainable mining practices, which is precisely why we want only those who can mine responsibly to operate in our country,” he said.

Those who want Palawan or any other area to completely stop mining may appeal to the host local government, which implements Republic Act No. 7611, or the Strategic Environmental Plan for Palawan Act, or to Congress, which passed RA No. 7942, or the Philippine Mining Act of 1995, Paje said.

He noted, however, that Palawan’s strategic environmental plan was already guiding mining and other industries in the province.

In fact, he said, large-scale mining projects were easier to monitor and were following environmental terms that are not imposed on small-scale miners.

Sustainable mining
“We have laws and we have industries. We want to strike a balance and that’s why we (in the DENR) are promoting sustainable mining. It is not in our power to go against the law or to change it,” Paje said.

Several mining executives welcomed the “cleansing” process in the government’s refusal to accept new mining applications, but others feared it might be a “double-edged sword” for the industry.

MRC Allied president Benjamin Bitanga told reporters that the suspension of new mining applications and purging of inactive ones would attract “serious investors,” including financiers and international partners.

Benguet Corp. president Benjamin Philip Romualdez said miners were also concerned about the flipside of such a development—that any resulting spike in investor interest would draw unwanted attention to themining industry.

“Yes, active mining permits and contracts would be much more valuable but then when something is more valuable, it could also make it hotter, more prone to issues and controversy,” said Romualdez, who is also president of the CMP.

“We in the industry will, of course, do what we can to promote good projects. We just hope to avoid unnecessary controversies. Let’s just hope for the best,” Romualdez said.
Mining investments are projected to surge to $3.417 billion in 2011, $3.855 billion in 2012, and $1.995 billion in 2013.

The Philippines expects mining investments to reach $17.35 billion by 2016 as the government streamlines the process of granting permits for the industry and promotes the country as an investment haven, according to the DENR.


Christian V. Esguerra 
Philippine Daily Inquirer; February 04, 2011

If ex-Armed Forces Chief of Staff Gen. Angelo Reyes indeed got P50 million in alleged send-off gift (“pabaon”), his two successors were supposedly more resourceful. 

Retired Lt. Col. George Rabusa alleged on Thursday that former Gen. Diomedio Villanueva was allocated around P160 million while ex-Gen. Roy Cimatu got P80 million as part of the “pabaon” system.

But Rabusa, a former military budget officer, said he was not sure if Villanueva indeed received the P160-million gift, which he said he had raised from the old “provision for command-directed activities” (PCDA) budget at the AFP.

He said he gave the amount in increments of around P10 million on several occasions to his former boss, then Maj. Gen. Carlos Garcia, the military comptroller.

“I had doubts,” he said in the Senate blue ribbon committee hearing. “I was tempted to ask General Villanueva, but protocol-wise, it seemed that I would bypass General Garcia, so I just let it go.”

But Rabusa said he eventually got the chance to inquire with Villanueva in a phone conversation after his boss had retired. He said he was then asking for financial support, but Villanueva begged off, saying he no longer had money.

“Sir, hindi ba binigay sa’yo ni Gen. Garcia yung P160 million? (Sir, didn’t General Garcia give you the P160 million?)” he recalled asking Villanueva, who supposedly replied: “Ha? (What?)”
Rabusa said in Filipino: “He was surprised like he didn’t know about it. So I don’t know now where the P160 million went.”

The amounts for send-off gifts allegedly allocated for Villanueva, Cimatu, and Reyes—who all did not show up at the hearing on Thursday — were contained in a Powerpoint presentation prepared by Rabusa.
Rabusa was assisted by a new witness, Lt. Col. Antonio Ramon “Sonny” Lim, who used to be his deputy at the budget department at the general headquarters in Camp Aguinaldo.

Lim, who occasionally wiped off tears, asked to be made a state witness and be given immunity from cases that might be filed against him in connection with his revelations.

At one point, Rabusa sought to boost his morale and reminded him in Filipino: “I suffered a stroke but here I am testifying.”

Lim corroborated Rabusa’s account that the latter had delivered at least P160 million to Garcia in different batches. Lim admitted that he was the one who would arrange (“kamada”) the bulky cash in an expandable envelope for every delivery.

“We placed them in an expandable long envelope,” he said.

Senators took turns in extracting corroboration—or any significant comment—from Garcia, but to no avail. Garcia repeatedly invoked his constitutional right against self-incrimination.

An angry Sen. Jinggoy Estrada, who had brought Rabusa and Lim to the committee hearing, threatened to have Garcia detained.

“Mr. Chair, if this will be the answer of this general all throughout and the Ombudsman cannot jail him, let us be the one to do that,” he said in Filipino.

Estrada was particularly incensed when Garcia refused to answer whether he indeed received P160 million intended for Villanueva.

After a brief break, Sen. Teofisto Guingona III, committee chairman, said citing Garcia in contempt and detaining him would be decided in an upcoming caucus among committee members. He said the hearing had no quorum to decide on the matter.

Rabusa said he had been instructed by Garcia to set aside P160 million for Villanueva’s retirement. According to a bank document included in his presentation, P95 million was first deposited on July 19, 2001 while another P65 million was kept in the bank on Sept. 12 that same year.

The total deposit had earned a P4.1-million interest by the time he made the last withdrawal on April 16, 2002, according to the document signed by one Bernie Tocmo, manager of the Security Bank branch in Herrera, Makati.

Rabusa said he decided to close the account in anticipation of the formal creation of the Anti-Money Laundering Council.

During Villanueva’s time, Rabusa said the chief of staff wanted the PCDA fund “preserved.” In his previous testimony, he said the fund operated like pot, which was allegedly the source of “start-up” and retirement gifts for chiefs of staff.

Rabusa identified mechanisms within the AFP, which allowed the budget group to supposedly “convert” cash and raise the PCDA fund. Each time, a unit or office that became party to conversion allegedly got a percentage in commission.

He said a “James Bond 007” conversion style involved the Intelligence Service of the Armed Forces of the Philippines, which supposedly got 10 percent of the amount converted.
Of the 10-percent commission, 1 percent went to the accounting officer and 2 percent to the resident auditor, according to the whistle-blower.

The blue ribbon committee decided to summon Divina Cabrera, former ISAFP resident auditor, in the next hearing, which was tentatively set on Monday.

In two other “bombshells,” Rabusa alleged that Reyes once authorized the purchase of P200 million worth of howitzer ammunition from Thailand without the benefit of a public bidding.

Rabusa said the purchase was financed by savings from the salary of military personnel. But he admitted that the purchase did not necessarily mean that the soldiers did not get their salary.
Instead, the money used represented the savings from the salary budget released by the Department of Budget and Management. Savings are made if the DBM allocated for, say, 115,000 troops, but the AFP actually had only 100,000.

The second exposé was about the allegedly questionable purchase of “unmanned aerial vehicles” worth $2 million during the time of Cimatu as chief of staff. As in the howitzer ammunition purchase, Rabusa said the procurement did not go through public bidding.

Rabusa said the UAVs bought from an Israeli company recommended by a retired official later “crashed” when used in actual operation.


Gil C. Cabacungan Jr. 
Philippine Daily Inquirer; February 15, 2011

The annual budget for salaries in the Armed Forces of the Philippines was more than double the amount actually paid to military personnel during the term of then President Gloria Macapagal-Arroyo, providing AFP officials with a slush fund of up to P180 billion from 2002 to 2010, a lawmaker said Monday.

Bayan Muna party-list Rep. Neri Colmenares said that he was “shocked” by the discrepancy between the number of troops declared by the Department of National Defense (DND) at budget hearings in Congress and the actual number of soldiers and personnel.

Whistle-blower George Rabusa, a former military budget officer, said at a Senate hearing two weeks ago that the personnel services account in the annual DND budget was the main source of the slush fund from which huge sums for the personal use by the AFP chief of staff and other officials were drawn.

“Where did all this money go and in all these years did Gloria Macapagal-Arroyo know nothing about it? If we are to add the amount of the discrepancies since 2002 to 2010, we would get a whopping P179,358,942,000. This is hardly a trivial sum. What is worse though is that this is just on the personal services. The maintenance and other operating expenses (MOOE) and the capital outlay anomalies are not even included yet,” Colmenares said.

Based on data provide by Colmenares, the DND was allocated between P32.268 billion and P50.355 billion annually from 2002 to 2010.

Colmenares said that of this amount, only P13 billion to P24 billion was used to pay the soldiers and other staff (whose number ranged between 134,449 and 143,993 positions from 2002 to 2010).

Colmenares pointed out that the discrepancy between the allocated and actual use of personnel services funds ranged from a low of P17.702 billion in 2005 to a high of P24.25 billion in 2002.
“Major Gen. Carlos Garcia’s P303-million ill-gotten wealth seems to be mere small change compared with the billions being siphoned from the Department of National Defense budget itself. As early as the budget preparation, corruption is already involved from the over statement of the number of troops to the conversion of funds,” Colmenares said.


By ANDREW BACEVICH

In defense circles, “cutting” the Pentagon budget has once again become a topic of conversation. Americans should not confuse that talk with reality. Any cuts exacted will at most reduce the rate of growth. The essential facts remain: U.S. military outlays today equal that of every other nation on the planet combined, a situation without precedent in modern history.
The Pentagon presently spends more in constant dollars than it did at any time during the Cold War — this despite the absence of anything remotely approximating what national security experts like to call a “peer competitor.” Evil Empire? It exists only in the fevered imaginations of those who quiver at the prospect of China adding a rust-bucket Russian aircraft carrier to its fleet or who take seriously the ravings of radical Islamists promising from deep inside their caves to unite the Umma in a new caliphate.
What are Americans getting for their money? Sadly, not much. Despite extraordinary expenditures (not to mention exertions and sacrifices by U.S. forces), the return on investment is, to be generous, unimpressive. The chief lesson to emerge from the battlefields of the post-9/11 era is this: the Pentagon possesses next to no ability to translate “military supremacy” into meaningful victory.
Washington knows how to start wars and how to prolong them, but is clueless when it comes to ending them. Iraq, the latest addition to the roster of America’s forgotten wars, stands as exhibit A. Each bomb that blows up in Baghdad or some other Iraqi city, splattering blood all over the streets, testifies to the manifest absurdity of judging “the surge” as the epic feat of arms celebrated by the Petraeus lobby.
The problems are strategic as well as operational. Old Cold War-era expectations that projecting U.S. power will enhance American clout and standing no longer apply, especially in the Islamic world. There, American military activities are instead fostering instability and inciting anti-Americanism. For Exhibit B, see the deepening morass that Washington refers to as AfPak or the Afghanistan-Pakistan theater of operations.
Add to that the mountain of evidence showing that Pentagon, Inc. is a miserably managed enterprise: hide-bound, bloated, slow-moving, and prone to wasting resources on a prodigious scale — nowhere more so than in weapons procurement and the outsourcing of previously military functions to “contractors.” When it comes to national security, effectiveness (what works) should rightly take precedence over efficiency (at what cost?) as the overriding measure of merit. Yet beyond a certain level, inefficiency undermines effectiveness, with the Pentagon stubbornly and habitually exceeding that level. By comparison, Detroit’s much-maligned Big Three offer models of well-run enterprises.
Impregnable Defenses
All of this takes place against the backdrop of mounting problems at home: stubbornly high unemployment, trillion-dollar federal deficits, massive and mounting debt, and domestic needs like education, infrastructure, and employment crying out for attention.
Yet the defense budget — a misnomer since for Pentagon, Inc. defense per se figures as an afterthought — remains a sacred cow. Why is that?
The answer lies first in understanding the defenses arrayed around that cow to ensure that it remains untouched and untouchable. Exemplifying what the military likes to call a “defense in depth,” that protective shield consists of four distinct but mutually supporting layers.
Institutional Self-Interest: Victory in World War II produced not peace, but an atmosphere of permanent national security crisis. As never before in U.S. history, threats to the nation’s existence seemed omnipresent, an attitude first born in the late 1940s that still persists today. In Washington, fear — partly genuine, partly contrived — triggered a powerful response.
One result was the emergence of the national security state, an array of institutions that depended on (and therefore strove to perpetuate) this atmosphere of crisis to justify their existence, status, prerogatives, and budgetary claims. In addition, a permanent arms industry arose, which soon became a major source of jobs and corporate profits. Politicians of both parties were quick to identify the advantages of aligning with this “military-industrial complex,” as President Eisenhower described it.
Allied with (and feeding off of) this vast apparatus that transformed tax dollars into appropriations, corporate profits, campaign contributions, and votes was an intellectual axis of sorts — government-supported laboratories, university research institutes, publications, think tanks, and lobbying firms (many staffed by former or would-be senior officials) — devoted to identifying (or conjuring up) ostensible national security challenges and alarms, always assumed to be serious and getting worse, and then devising responses to them.
The upshot: within Washington, the voices carrying weight in any national security “debate” all share a predisposition for sustaining very high levels of military spending for reasons having increasingly little to do with the well-being of the country.
Strategic Inertia: In a 1948 State Department document, diplomat George F. Kennan offered this observation: “We have about 50 percent of the world’s wealth, but only 6.3 percent of its population.” The challenge facing American policymakers, he continued, was “to devise a pattern of relationships that will permit us to maintain this disparity.” Here we have a description of American purposes that is far more candid than all of the rhetoric about promoting freedom and democracy, seeking world peace, or exercising global leadership.
The end of World War II found the United States in a spectacularly privileged position. Not for nothing do Americans remember the immediate postwar era as a Golden Age of middle-class prosperity. Policymakers since Kennan’s time have sought to preserve that globally privileged position. The effort has been a largely futile one.
By 1950 at the latest, those policymakers (with Kennan by then a notable dissenter) had concluded that the possession and deployment of military power held the key to preserving America’s exalted status. The presence of U.S. forces abroad and a demonstrated willingness to intervene, whether overtly or covertly, just about anywhere on the planet would promote stability, ensure U.S. access to markets and resources, and generally serve to enhance the country’s influence in the eyes of friend and foe alike — this was the idea, at least.
In postwar Europe and postwar Japan, this formula achieved considerable success. Elsewhere — notably in Korea, Vietnam, Latin America, and (especially after 1980) in the so-called Greater Middle East — it either produced mixed results or failed catastrophically. Certainly, the events of the post-9/11 era provide little reason to believe that this presence/power-projection paradigm will provide an antidote to the threat posed by violent anti-Western jihadism. If anything, adherence to it is exacerbating the problem by creating ever greater anti-American animus.
One might think that the manifest shortcomings of the presence/power-projection approach — trillions expended in Iraq for what? — might stimulate present-day Washington to pose some first-order questions about basic U.S. national security strategy. A certain amount of introspection would seem to be called for. Could, for example, the effort to sustain what remains of America’s privileged status benefit from another approach?
Yet there are few indications that our political leaders, the senior-most echelons of the officer corps, or those who shape opinion outside of government are capable of seriously entertaining any such debate. Whether through ignorance, arrogance, or a lack of imagination, the pre-existing strategic paradigm stubbornly persists; so, too, as if by default do the high levels of military spending that the strategy entails.
Cultural Dissonance: The rise of the Tea Party movement should disabuse any American of the thought that the cleavages produced by the “culture wars” have healed. The cultural upheaval touched off by the 1960s and centered on Vietnam remains unfinished business in this country.
Among other things, the sixties destroyed an American consensus, forged during World War II, about the meaning of patriotism. During the so-called Good War, love of country implied, even required, deference to the state, shown most clearly in the willingness of individuals to accept the government’s authority to mandate military service. GI’s, the vast majority of them draftees, were the embodiment of American patriotism, risking life and limb to defend the country.
The GI of World War II had been an American Everyman. Those soldiers both represented and reflected the values of the nation from which they came (a perception affirmed by the ironic fact that the military adhered to prevailing standards of racial segregation). It was “our army” because that army was “us.”
With Vietnam, things became more complicated. The war’s supporters argued that the World War II tradition still applied: patriotism required deference to the commands of the state. Opponents of the war, especially those facing the prospect of conscription, insisted otherwise. They revived the distinction, formulated a generation earlier by the radical journalist Randolph Bourne, that distinguished between the country and the state. Real patriots, the ones who most truly loved their country, were those who opposed state policies they regarded as misguided, illegal, or immoral.
In many respects, the soldiers who fought the Vietnam War found themselves caught uncomfortably in the center of this dispute. Was the soldier who died in Vietnam a martyr, a tragic figure, or a sap? Who deserved greater admiration: the soldier who fought bravely and uncomplainingly or the one who served and then turned against the war? Or was the war resister — the one who never served at all — the real hero?
War’s end left these matters disconcertingly unresolved. President Richard Nixon’s 1971 decision to kill the draft in favor of an All-Volunteer Force, predicated on the notion that the country might be better served with a military that was no longer “us,” only complicated things further. So, too, did the trends in American politics where bona fide war heroes (George H.W. Bush, Bob Dole, John Kerry, and John McCain) routinely lost to opponents whose military credentials were non-existent or exceedingly slight (Bill Clinton, George W. Bush, and Barack Obama), yet who demonstrated once in office a remarkable propensity for expending American blood (none belonging to members of their own families) in places like Somalia, Iraq, and Afghanistan. It was all more than a little unseemly.
Patriotism, once a simple concept, had become both confusing and contentious. What obligations, if any, did patriotism impose? And if the answer was none — the option Americans seemed increasingly to prefer — then was patriotism itself still a viable proposition?
Wanting to answer that question in the affirmative — to distract attention from the fact that patriotism had become little more than an excuse for fireworks displays and taking the occasional day off from work — people and politicians alike found a way to do so by exalting those Americans actually choosing to serve in uniform. The thinking went this way: soldiers offer living proof that America is a place still worth dying for, that patriotism (at least in some quarters) remains alive and well; by common consent, therefore, soldiers are the nation’s “best,” committed to “something bigger than self” in a land otherwise increasingly absorbed in pursuing a material and narcissistic definition of self-fulfillment.
In effect, soldiers offer much-needed assurance that old-fashioned values still survive, even if confined to a small and unrepresentative segment of American society. Rather than Everyman, today’s warrior has ascended to the status of icon, deemed morally superior to the nation for which he or she fights, the repository of virtues that prop up, however precariously, the nation’s increasingly sketchy claim to singularity.
Politically, therefore, “supporting the troops” has become a categorical imperative across the political spectrum. In theory, such support might find expression in a determination to protect those troops from abuse, and so translate into wariness about committing soldiers to unnecessary or unnecessarily costly wars. In practice, however, “supporting the troops” has found expression in an insistence upon providing the Pentagon with open-ended drawing rights on the nation’s treasury, thereby creating massive barriers to any proposal to affect more than symbolic reductions in military spending.
Misremembered History: The duopoly of American politics no longer allows for a principled anti-interventionist position. Both parties are war parties. They differ mainly in the rationale they devise to argue for interventionism. The Republicans tout liberty; the Democrats emphasize human rights. The results tend to be the same: a penchant for activism that sustains a never-ending demand for high levels of military outlays.
American politics once nourished a lively anti-interventionist tradition. Leading proponents included luminaries such as George Washington and John Quincy Adams. That tradition found its basis not in principled pacifism, a position that has never attracted widespread support in this country, but in pragmatic realism. What happened to that realist tradition? Simply put, World War II killed it — or at least discredited it. In the intense and divisive debate that occurred in 1939-1941, the anti-interventionists lost, their cause thereafter tarred with the label “isolationism.”
The passage of time has transformed World War II from a massive tragedy into a morality tale, one that casts opponents of intervention as blackguards. Whether explicitly or implicitly, the debate over how the United States should respond to some ostensible threat — Iraq in 2003, Iran today — replays the debate finally ended by the events of December 7, 1941. To express skepticism about the necessity and prudence of using military power is to invite the charge of being an appeaser or an isolationist. Few politicians or individuals aspiring to power will risk the consequences of being tagged with that label.
In this sense, American politics remains stuck in the 1930s — always discovering a new Hitler, always privileging Churchillian rhetoric — even though the circumstances in which we live today bear scant resemblance to that earlier time. There was only one Hitler and he’s long dead. As for Churchill, his achievements and legacy are far more mixed than his battalions of defenders are willing to acknowledge. And if any one figure deserves particular credit for demolishing Hitler’s Reich and winning World War II, it’s Josef Stalin, a dictator as vile and murderous as Hitler himself.
Until Americans accept these facts, until they come to a more nuanced view of World War II that takes fully into account the political and moral implications of the U.S. alliance with the Soviet Union and the U.S. campaign of obliteration bombing directed against Germany and Japan, the mythic version of “the Good War” will continue to provide glib justifications for continuing to dodge that perennial question: How much is enough?
Like concentric security barriers arrayed around the Pentagon, these four factors — institutional self-interest, strategic inertia, cultural dissonance, and misremembered history — insulate the military budget from serious scrutiny. For advocates of a militarized approach to policy, they provide invaluable assets, to be defended at all costs.

Monday, January 17, 2011

RELIGION

A theological reflection on human rights violations in the Philippines

Joey Gánio Evangelista, MJ
IFRS, Quezon City
8 December 2010

Morong 43, farm workers of Hacienda Luisita, Inc., desaparecidos, political detainees, urban poor … I cannot help but ask why these things happen in this day and age? One would think that we would by now have better respect for our fellow human beings and for the world that we live in after having accomplished so much as a species and, ourselves, as a nation. Despite the so-called progress in terms of technology, science, knowledge, jurisprudence, theology and so on we still kill and destroy like “savages.” I think we have merely developed more sophisticated means of eliminating people who do not share our view. I am not only referring to technologically advanced weapons of mass destruction. For example, we are capable today of destroying anybody with the mere use of the ubiquitous machine called the computer. Posting anything deceitful or even what may seem a harmless joke on the wall of an acquaintance on her or his Facebook account has the potential of ruining that person.

So why do these injustices happen? The problem is complex. However, one thing is sure: these things are aberrations. These things just do not happen. These are human acts that are committed by individuals or groups either as direct actors or as accomplices, wittingly or unwittingly.

In this essay, I would like to propose to approach these problematic situations from a particular perspective. I must admit that my approach may be limited. It may even seem simplistic at first but consider it an attempt to grapple with the aberrations that our so-called civilized society has created.

I will start my reflection with a critique of the system that has grabbed hold of the running of societies on this planet; I am referring to global capitalism. Most of us had taken it for granted until the meltdown of Wall Street, the heart of global capitalism, in 2008. It was only then that it became evident that everything seemed to be influenced by the market economy either directly or indirectly. Up until the collapse of Wall Street, global capitalism was given free reign by leading capitalist governments based on the ideological belief in the capacity of financial markets for self-regulation. The élan vital of this system is human consumption symbolized by money. The more we consume, according to global capitalism, the “better” the world is. Despite the fall of Wall Street, global capitalism is still very much with us today.

Global capitalism is not a natural phenomenon that finds its source in human nature. According to Wade Rowland in his book Greed Inc., it “is not a natural occurring phenomenon, springing from certain features of ‘human nature.’ It is a human artifact, a deliberately and consciously constructed social system.” He bases this assertion on the economic historian Karl Polanyi’s research that “the tendency to barter … is not a common tendency of the human being in his economic activities, but a most infrequent one … the market has been the outcome of a conscious and often violent intervention on the part of government which imposed the market organization on society for non-economic ends.” Rowland continues by saying that the market economy did not come out of the institutions of liberal democracy but preceded them. “It is a matter of historical record that liberal democratic society was erected in large measure as a means of protecting the power relationships already defined by the market.”

Contrary to the gospel of a-better-life-for-all that is preached by the evangelists of global capitalism, F. Javier Vitoria Cormenzana in A Just Economic Order points out that “the current Market Economy System is built on the logic that defends and leads to the existence of a dual world of rich and poor, in which the unlimited desires and the ever higher quality demands of a minority (the rich) gain advantage over the needs for survival of the majority (the poor).” He paints a stark image of the consequences of this:
The reverse side of increasing globalization of economic relations and the unstoppable advance of science and technology offers the image of millions of human beings thrown by the railroad, watching the train of prosperity pass them by. And with them, suddenly destined to disappear with few alternative perspectives for their future are many and varied forms of life (ranging from indigenous and tribal towns with their ancestral cultures, to self-sufficient farming societies, to traditional crafts and small family enterprises, all of which total some thousands of millions of human beings concentrated for the most part in Africa, Asia and Latin America). These enormous human contingents are trapped in an authentically diabolical vicious cycle, that of unemployment and insolvency, which condemn them to social discrimination and exclusion since as they have no buying capacity, they cannot “be” people who are recognized as such by the world community. The shutting out of people who are on the border of the world system is thus rendered inevitable. These are the effects of the hurricane of globalization.

The internal logic of global capitalism “favors a model of vicarious growth in which the rich exercise the function of representing the whole of humanity in the enjoyment of the material goods of creation, and in which it is considered normal that millions of men and women live and die in misery.” It does not truly usher in a better life for all but only for the rich.

Looking at these cases from this perspective, we know that these things will not take care of themselves. The poor, meaning the urban poor, the farmers, laborers, political detainees, the Morong 43, the families of the disappeared will not be able to improve their lives collectively if they let things be because the system will not simply allow it. Those who attempt to offer an alternative to the current system or oppose it will have to be neutralized by the powers that be because they are a threat to the “peace and order” of society, which is essential to the growth of the economy. In the current global system, it is money that has become the driving force of history not people. It gives recognition and salvation, or said in another way, it provides real existence and the possibility of satisfying future desires whatever these may be. This is how the rich and the financial powers understand the world. Thus, it is but reasonable to those who have money to be willing to sacrifice all other values including peace and the dignity and life of the poor.

The current system has made the market economy god. Parodying Isaiah 40:10-17, global capitalism proclaims:
In the desert of poverty prepare the way for the free market, clear the path for our “god”;
take what steps are necessary to adjust. Here is your “god”!
Look, the market arrives with power and with raised arm orders.
Who measured, as he did, the allocation of the scarce productive resources,
increasing production to its maximum level
and making it most appropriate for the needs of society?
Who embraced, as he did, the wisdom of god-market and taught as his adviser?
With whom did he seek advice,
who explained to him and who taught him the science of productivity
and who showed him the way of economic rationality?
Nations are nothing before him,
they have the same insignificant weight as dust in weighing scales.
The lives of nations weigh in his decisions as much as a grain of sand,
and all human and natural resources are insufficient as holocaust to him.
In his presence governments of all nations are as if they did not exist.

In terms of value, human beings, individually and collectively, as well as the environment, have been turned into commodities, into capital from which profit could be made. What cannot be turned into capital is unimportant and useless.

For example, there is more profit for government, property owners and corporations in building a central business district, malls, condominiums or golf courses than housing informal settlers or distributing land to landless farmers. The land which is considered home by informal settlers or provider of food by small farmers is judged as “nonperforming asset.”

Even health has been turned into a commodity. Multinational pharmaceutical companies invest more money in non-essential drugs like diet pills than in important medicines needed in the third world like medicine for malaria precisely because there is more money to be gained in such enterprises. It is the wealthy who need these non-essential drugs and they pay well while those who contract malaria are poor and who often barely have resources even for food. There is no profit in producing medicine for the poor. The few good hospitals in this country are expensive and are found in urban centers. In many places in the countryside there are no health facilities or even health specialists because the government does not allot money for it.

Jonas Burgos and the Morong 43 tried to offer an alternative to the current global system in their local setting. They are dreamers like Moses in the book of Exodus who dreamed outside the imperial reality in which he lived. People who dream outside imperial reality like Moses, according to Walter Brueggeman in his book Journey to the Common Good, can begin the daring extrication of their fellow human beings from the imperial system. This, of course, comes with a price. We still do not know where Jonas is; the forty-three health workers are still in detention. Those who dare dream like Moses face a daunting challenge. There is the likelihood of imprisonment, disappearance or death.

In a global capitalist system, borrowing the words of Demetrio Velasco Criado, “the poor are a problem and a threat to the banquet of the rich. And furthermore, the poors’ (sic) problem is their problem, not a problem for the rich.”
What should we do?

As I said earlier, the current world order, global capitalism, is a human construct; it is a human creation. This means that there is a great possibility of changing this, of deconstructing it. Our Christian faith in fact urges us to change, to transform this world, to prepare it for the coming of the kingdom. We look to our faith in helping us make the change.

Our faith proposes to change our perspective of looking at things. The current way of looking at things espoused by global capitalism is how the rich look at things. Jesus of Nazareth urges us not to succumb to this manner of viewing the world but proposes to look at things from God’s perspective. The gospel of Luke illustrates this very well.
First, there is a change in the way the rich and poor is understood. Before Jesus, the rich were the reference point by which all else was judged. Wealth was a sign of divine blessing and poverty was held to be a punishment. The rich person occupied center stage as a model, while the poor person was excluded, admired by no one. Between both, the rich man and Lazarus, there was an “insuperable abyss” (Luke 16:20-31). But now, in the Lucan text, the poor occupy center stage and from there the whole social situation is interpreted and evaluated. The poor are not poor because of divine punishment, nor is their poverty situation the result of fate condemning them to be where they are. Luke links the existence of the poor to that of the rich. There is a Lazarus because there are rich people who refuse to see the injustice of the situation and the damage their wealth causes. Second, against the ideological justifications for poverty (divine punishment or blind fate), Luke presents poverty as an evil to be fought. The poor are victims of a situation that needs to be overcome. The poor are victims favored by God, Who hears their cry.

Following the direction the gospel points to us, we are urged not to appropriate global capitalism’s view of the world. Rather, we are admonished to look at things from the perspective of the poor as God does. By doing so, we realize that informal settlers, landless farmers, the Morong 43, political detainees, the disappeared, the victims of extra-judicial killings are not where they are, mainly at the fringes of society, because they are destined to be there but because the market economy has eased them out. If we are to be faithful to our Christian calling, then we need to right the wrong that has been done to these victims by replacing the system that has pushed them to the fringes of the human community. The Bible does not propose that all become poor. It also does not suggest that the poor turn the tables and make the rich the victims. The model proposed is a new form of solidarity, which Brueggeman terms as neighborly common good, where the rich share with those who have nothing and where the wealthy change their life style into one that is austere and solidarity-infused because they have understood that all must live with dignity.

Scripture tells us it is paramount that change must take place. The Magnificat (Luke 1: 48-55) is not only a grateful song from Mary about her personal vocation or the history of a people, but also the voice of a community of the Biblical poor who await the saving project of God through His Son. And the Beatitudes (Luke 6: 20-26) describe the confrontation which links rich and poor, defending the overturning of values and relationships between them. The legitimizing ideology of the “status quo” is viewed as the work of a false god (mammon) and enemy of the kingdom of God. There is no other way except conversion.

The mutual use of goods in solidarity is the alternative to unjust, irrational and socially damaging possession, as embodied in the figure of the miser who accumulates goods, heedless of what everyone else may need (Luke 12: 13-21). Zacchaeus exemplifies the conversion that is needed in the rich (Luke 19:2-8) who gave half of his possessions to the poor and paid back fourfold those he defrauded. Try to imagine how the Philippines would look like if Christians were able to convince the wealthy and powerful of this country like the Cojuangcos, Aquinos, Ayalas, Arroyos, Tans, Sys, Lobregats just to name a few to truly follow the example of Zacchaeus.

The story of the Christian communities in the Acts of the Apostles tells us the story of how this solidarity was lived (Acts 2:44-45; 4:32-37) where everything was shared in common and where there was no needy person among them. In such a social order, social differences are no more and the social influence the rich used to enjoy they no longer have. Imagine what would happen if Christians all over the world were able to convince the eight wealthiest nations of this planet to do just that, share everything in common.

To put an end to all kinds of violation and discrimination it is imperative that Christians, both individually and collectively, work toward the transformation of society following the example of Jesus of Nazareth. Global capitalism as a paradigm of human and societal relations is not only inadequate but is contrary to the kingdom that Jesus preached. The gospel challenges us to rebuild and transform human relationships and societies corrupted by global capitalism into relationships and societies that are founded on evangelical solidarity and the common good! This is not an option that we can either choose or not choose to make; it is integral to our being disciples of Jesus the Christ. It is at the heart of what it means to be Christian.

Consulted works
Brueggeman, Walter. Journey to the Common Good. Louisville: Westminster John Knox Press, 2010.
Cormenzana, F. Javier Vitoria. A Just Economic Order. Barcelona: Cristianisme i Justícia, 1999.
Criado, Demetrio Velasco. Is Private Property Theft? Barcelona: Cristianisme i Justícia, 2008.
Polanyi, Karl. The Great Transformation. Boston: Beacon Press, 2002.
Rowland, Wade. Greed, Inc.: Why Corporations Rule the World. New York: Arcade Publishing, 2006.
Sebastián, L. Neoliberalism Under Question. Barcelona: Cristianisme i Justícia, 1993.



Churches Witnessing With Migrants
Unity Statement
November 6, 2010

We are representatives of various churches, church-related institutions and migrant organizations from different countries. We are grateful for the space provided by the CIRM (Conferencia De Superiores Mayores De Religiosos De Mexico or the Conference of Major Religious Superiors of Mexico) in Mexico City, to collectively discuss and reflect on the issue of migrant workers and how the churches can respond to their plight.

As Christians, we believe that human dignity is a gift from God and that all are created in God’s image. It can never be taken away even when people move from one place to another. 

Today, we have listened to migrant workers tell their stories of how governments of labor-sending and labor-receiving countries, have distorted this gift of dignity. They are stripping migrant workers of their basic human rights through forced migration as a consequence of poverty, lack of job opportunities, decent wages and underdevelopment. With forced migration, human beings are turned into expendable commodities, treated as cogs in a machinery to gain profits for the rich and powerful countries. Their humanity is squeezed dry by the intensifying exploitation, xenophobia, racism and repression. We are saddened by this social and economic reality.

In this light and amidst a world in severe crisis, we view the Global Forum on Migration and Development (GFMD) with a critical eye. The GFMD, an initiative led by governments, operates within the framework of forced migration – thus making migrants more vulnerable to exploitation and abuse.     

All of us long for a better future. But we do not speak of a passive longing that merely waits, but of a hope that enhances abundant life in the present. We believe in a hope that spurs us into action to transform our longing into a struggle, to affirm and uphold our dignity, to reclaim our rights as human beings and give credence to God's promise of life in its fullness. 

At different levels through different means, many of our churches have lived up to this task. They provided sanctuaries, basic needs such as food and clothing, and ministered to migrant workers. Some churches have put in place programs that provide direct services to migrants that accompany them in their struggle for justice and dignity.

In the face of intensifying exploitation and repression following the worsening economic and financial crisis of neo-liberal globalization, we have to forge our unity towards an effective response to the sufferings and struggle of migrants and their families. Now more than ever, we must combine our acts of mercy and acts of justice. We must become more of a church witnessing with the people, bringing the institution closer to the migrant workers. We need to journey with them and together address the roots of forced migration. This is Christian solidarity.

We need to announce and denounce those who are responsible and accountable for the miseries of the migrant workers and their families.  The healing, liberating and prophetic ministry of the churches are needed. The churches need to realize that the migrant workers are also prophets and thus must listen more closely to their prophetic voices and stand with them in struggles. This too is Christian solidarity.

As co-sojourners, we resolve to take the following steps to help create spaces and communities of joy and justice for a new heaven and a new earth:
a.    Raise awareness on the roots of forced migration and on migrants’ rights and welfare by providing spaces for discussion and reflection in our churches as some of us still need to start at doing acts of mercy.
b.    Share experiences to enhance each others’ capacities in moving towards acts of justice.
c.    Assist in the organizing of migrants workers.
d.    Become active voices and co-sojourners, walking side by side with our migrant sisters and brothers in their campaigns in defense and advancement of their rights and welfare (i.e. the case of the eleven trafficked Overseas Filipino Workers in the USA and the massacre of undocumented migrants in the Texas-Mexico border, etc.)
e.    Engage in various avenues, within or outside the framework of government instruments to promote and protect the rights of migrants.
f.     Widen our solidarity and echo these kinds of dialogues in the national and regional levels, and international levels to deepen and strengthen our unities in understanding and action.
g.    Make available to the migrants and families the resources of the faith (Bible, liturgy, community) to sustain them in their struggle for dignity and human rights.
h.    Form a continuing committee from the participating organizations as an organizing body for a broader and larger International Ecumenical Church Migrants Conference.