Tuesday, July 21, 2009

Denis Murphy




Denis Murphy
Parangal Lingkod Sambayanan (Public Service Award) 2009

When as a young Jesuit, Denis Murphy returned to the Philippines in 1967 fresh from his Masters in Social Work studies at Fordham University, New York, Fr. Horacio de la Costa, S.J., then Provincial, assigned him to work with Fr. Gaston Duchesneau, S.J. at the Institute of Social Order. Fr. Murphy, S.J. was to help develop a strong Jesuit apostolate dedicated to the needs and aspirations of the urban poor. Given the leeway to explore possible locations for this work toward social justice over the next few months, and actively studying Tagalog, he settled on Tondo as the most complex, interesting and challenging of city neighborhoods.

Today Denis Murphy is solidly recognized in civil society circles as “the Father of Community Organizing in the Philippines”. Thousands of community organizers have been trained in “CO” and its many derivatives since the 1970s.

Currently the Executive Director of Urban Poor Associates, which he founded in 1992, he has enabled communities to resist and negotiate poor people’s rights to secure land tenure over the last 44 years. Some 50,000 Filipino families directly owe their access to land tenure to his creativity, dedication and facilitating leadership. Through effective community organizing, poor groups have learned to confront the inequities of urban land distribution, interact as equals with government officials, and utilize both pressure as well as bargaining tactics to become upstanding citizens of this nation.

Denis Murphy helped organized the Philippine Ecumenical Council on Community Organization (PECCO) in the mid-1960s, serving as a representative of the Catholic membership in collaboration with Protestant church representatives. Such an interdenominational alliance was unheard of before then. In the early 1970s he recruited the Catholic board members from academia, media, and the Church as well CO trainees for this new work, selected the Tondo Foreshore as the initial organizing area, and spent many hours “doing legwork” to convinced disheartened residents as well as some “know it all” authoritarian local leaders that democratic organizing could indeed lead to a better life for all.

The resulting Zone One Tondo Organization, which still thrives today, is living proof that informed, determined, and active poor people can, as organized groups, transform social power discrepancies and demand benefits not voluntarily allocated to them by the larger society. The results emerged in ZOTO’s victories around secure land tenure on the Tondo Foreshore and Dagat-dagatan, Navotas in the 1970s, the residents’ subsequent access to improved basic services, infrastructure improvements, and housing, and their ability to sustain these accomplishments and confront new challenges over time.

Denis Murphy’s vision and enabling leadership continues to move and shape Philippine society in the 21st century, giving empowered people a voice in their own destiny. As a result more enlightened government processes have emerged in the course of this “demand from below”. Today many housing officials in government are strong advocates for people’s participation in human settlements planning, having discovered that negotiating with organized poor groups who can articulate their perspectives and recommend workable solutions, makes their own work easier and more effective.

Soon after ZOTO was organized, “CO” spread to many other cities in the Philippines. So notable were these early developments that other Asian groups working with their own urban poor readily responded in 1971 to Denis Murphy’s advocacy for an ecumenical network, the Asian Committee for People’s Organization, each with its own national set of equivalent NGOs and POs. Remaining at the forefront of civil society initiatives in support of the urban poor in Asia, ACPO recognizes Denis Murphy as consistently having organized the Catholic Church’s participation in the work.

In 1976, he left the Jesuit order but continued his commitment to community organizing. His subsequent marriage to community organizer Alice Gentolia-Murphy created the well-known and formidable “dynamic duo” that has brought significant breakthroughs for people empowerment. He credits the Society of Jesus for protecting him when the Marcos Administration not only refused him permission to work with the Office of Human Development, Federation of Asian Bishops Conference (OHD/FABC), but threatened to deport him as well.

Safely back at the OHD/FABC a few weeks later, the bishops again asked him to concentrate on the cities and their growing numbers of urban poor informal settlers, disempowered and living in inhumanly degraded environments. This effort would include organizing the Bishops Institute for Social Action, with a major program that brought hundreds of bishops from Asia and other continents to the Philippines. The bishops met as a group to discuss what they had experienced and discerned in the light of the Gospel and the Social Teachings of the Church.

This commitment to involving the Church directly in dialogues with the poor, thereby making the Gospel resonate in the everyday lives of marginalized groups, continues to be a part of Mr. Murphy’s mission now. He insists that the Church is the most reliable ally of the urban poor in their struggles for a better life, and that it is part of his role to help people make their faith a motivational force in community organizing.

As for his Jesuit brothers, some of whom remain his best friends, he believes that “A person can best appreciate the Jesuits if he knows them from within and from without. One point of view without the other is inadequate.”

Denis Murphy is also a prolific writer who expertly combines his social and humanities proclivities. Some 30 articles and poems of his have been published in America, the Society’s official magazine in the United States. His four volumes of short stories and his novel, A Watch in the Night, have been widely read. Although exercises in fiction, they are usually based on the real social issues he has confronted all his life. But perhaps he is best known among today’s reading public for his insightful articles in the Philippine Daily Inquirer as well as the now-defunct Manila Chronicle.

For his dedication to community organizing as a vital social force toward social justice in Asia;

For enabling thousands of urban poor families to achieve dignity by having a voice in their own secure future, for training and inspiring hundreds of young community organizers to be “men and women for urban poor others,” for assisting the Catholic Church to carry out its preferential option for the poor in the Philippines and Asia and to do so in ecumenical partnerships;

And for his contributions to social commentary and fiction rooted in social issues, the Ateneo de Manila University, in this year’s sesquicentennial anniversary of its foundation, is proud to confer the Parangal Lingkod Sambayanan on Denis Murphy.

###

Thursday, July 16, 2009

Denis Murphy - Parangal Lingkod Sambayanan (Public Service Award) 2009




On July 14, 2009, as part of the Ateneo de Manila’s sesquicentennial celebration, two honorary degrees and eight university awards were conferred on distinguished individuals at the Special Academic Convocation.

The ceremony was held at 3:30 p.m. at the Rev. Henry Lee Irwin Theater, Ateneo de Manila University, Loyola Heights campus.

One of the awardees for this year is Denis Murphy.

The award is in recognition of his commitment to the cause of the urban poor and advocacy for social transformation in his various capacities as a community organizer at the Institute of Social Order in the '60s, Philippine Ecumenical Committee for Community Organization in the '70s, Federation of Asian Bishops Conferences between the '70s and '80s, and the Urban Poor Associates since 1991.

~¤¤~¤¤~¤¤~


The Award gives recognition to outstanding public service of an individual (Benigno S. Aquino Jr. in 1984) or a group of individuals (Radio Veritas in 1983).


Read related article on the 2009 Special Academic Convocation here.

Friday, July 03, 2009

Wednesday, June 03, 2009

Violence mars demolition in Makati

06/02/2009 | 11:46 PM


Thursday, May 14, 2009

A case study of the Metro Manila railway project in the Philippines (by Narae Choi)


MPhil.Thesis_Narae.Choi -

This thesis was submitted for the Degree of Master of Philosophy (M.Phil.) in Development Studies at the University of Oxford. Since it has yet to be published, I recommend strongly that you contact Narae Choi at nal_go@hanmail.net before citing it.

Wednesday, May 13, 2009

1 hurt as tension grips demolition in Taguig

05/13/2009 | 11:33 PM




Demolition in Taguig temporarily stopped

05/13/2009 | 12:33 PM



Tension grips demolition in Taguig
05/13/2009 | 11:14 AM




Tension grips scheduled demolition in Western Bicutan, Taguig
05/13/2009 | 07:53 AM


Calcutta, Dhaka and the Poor




Calcutta, Dhaka and the Poor

by Denis Murphy
Saturday, 02 May 2009

There have been huge changes in Kolkata (formerly Calcutta) and Dhaka, though the symbols of poverty remain: the rickshaws, pavement people, forlorn beggars and vast stretches of slums.

In Dhaka I came upon an old woman and a baby squatting by the side of the path. The woman was bent over the baby and had it wrapped in her faded red sari. They looked inconsequential, the two of them, like a bag of old leaves you could pick up and walk off with easily. There was no tin cup for begging, and they weren't there the next day. I watched a line of rickshaw drivers pass by. In Dhaka the rickshaw is pulled by bicycle power. The drivers were all small, dark and looked as if they had just been condemned to death. They work on average 12 hours a day in traffic so chaotic it makes Manila's look genteel.

In Howrah, Calcutta's sister city, we met a group of outcaste people-scavengers, sweepers, garbage men-who live near a giant garbage dump. We talked about their eviction: the High Court had ordered the outcastes be removed because of the pollution caused by the dump. About a hundred men stood around us talking while clouds of flies landed on their hands and faces. No one moved to brush away the flies, even from the faces of the babies that some of the men held.

The danger for visitors in seeing such poverty is that we may believe we are dealing with people who are somehow less than human, who only think of food and have no hope in life, or pride in their culture and history. We may believe they are unable to work in organized ways to change their situation, and that they have no sense of justice and human dignity. I was lucky enough in Calcutta and Dhaka to have friends who allowed me to understand a little more about these poor men and women.

In Dhaka I was able to talk to six Bengali Muslim women working with an NGO called Shelter for the Poor. They were organizing the slumdwellers of Dhaka to get land tenure security for their families. According to the United Nations' Habitat such security of tenure or freedom from eviction is a necessary pre-condition for urban development. The women said other NGOs offered water, light and health programs which were good, but if there were evictions, they would lose all those good things. "Land, land," they said, "that's what we need."

All six had taken part in protests against evictions. In one protest rally 100,000 persons employed a Mahatma Gandhi-like method by sitting down in one of the main intersections of the city. The police beat the protesters. Two of the six women showed the welts left by the policemen's lathi canes across their shoulders and legs. This was several years after the event. The women were thoughtful, funny and seemed to enjoy one another. Heh, I said to myself, these are not the fatalistic stereotypes we imagine the Dhaka poor to be.

The outcastes of Howrah said they had already taken a petition to the High Court signed by 250 of their 400 families. They wanted the Court to explain why it ordered them removed and the garbage left untouched. They will not go to their Member of Parliament who they found cared nothing about them; but they will see the mayor and if they get no explanations, the leader said, "We will fight under the banner of our organization." I was told their organization was a national federation of outcaste people. "We will rally and send petitions and keep after the government till they talk to us."

"We have lived here 70 years," they said. "We have city water pipes and two schools and 200 - 300 of our children go to school. We want a space in this world. We need it more than the garbage dump does." Such is not the talk of fatalists.

I think if we were able to go deeper in our relationship we would appreciate how much they love their children, their Muslim beliefs and have hope in India and Bangladesh.

Traditional culture is very much alive. At an anniversary celebration in a rural village a 45-minute drive from Calcutta, poor women recited the 100-year-old poems of Rabindranath Tagore, a Bengali poet who won the Nobel Prize for Literature in 1913. Both Calcutta and Dhaka are parts of historic Bengal. A seven-year old girl performed classic thousand-year-old Indian dances later in the program.

It would definitely help human solidarity in Manila if the well-off could come to know the poor a little better than they do. Ignorance of one another creates stereotypes that have little to do with reality, but set people against each other.

If we know the poor people of Tondo, Payatas or the esteros, we'll marvel at their determined efforts to raise their families. In crowded huts with leaky roofs, and the smell of the garbage pile never far away; with so little food each day that the children cry for more till the mother has to slap them to make them stop, with no place to escape from the noise and crowds and the demands and threats of the world, they keep at it day in, day out, working and nurturing, hoping their children will be better off than themselves. Looked at it this way, their lives are gallant. They believe deeply in God. The slums are abrim with love; they are special places of love, not the urban jungles some people talk about.


Denis Murphy works with the Urban Poor Associates. His e-mail address is upa@pldtdsl.net


http://www.thepoc.net/index.php/Parokya-Sa-Web/Tinig-ng-Maralita/Calcutta-Dhaka-and-the-Poor.html

Friday, May 08, 2009

Mangyans of Paitan, then and now

Commentary : Mangyans of Paitan, then and now

By Denis Murphy
Philippine Daily Inquirer

Posted date: May 06, 2009

My wife and I were at the graduation Mass in the Mangyan Mission in Paitan, Mindoro Oriental, just before Holy Week. It was our first visit there in 35 years. When I looked to see whose hand I would hold as we prayed the “Our Father,” I saw three beautiful Mangyan children, three little girls, looking at me, their eyes bright with intelligence and curiosity. While her companions giggled, the girl next to me reached up her hand shyly and we said the prayer. When it was over, she thanked me.

It dawned on me as the Mass went on and I followed the little girls up to Communion that a culture that could produce such lovely children surely had the wisdom and inner resources to prosper in the modern world, with a little help from its friends. There were always various signs of cultural strength, but back 35 years ago, many people, even those friendly to the Mangyans, doubted there could be much progress.

It was agreed then that there were three essential realities that had to be in place for the Mangyans to be on the road to prospering: ownership of the land, control of their education system, and strong tribal solidarity—none of which could be had without a long struggle. The Mangyans needed a place of their own from which they could view the outside world at a distance, as it were, and decide what parts of it they should adopt and which to reject. They needed control of their own education to teach them to choose wisely, and they needed unity and trust among themselves, and a determined spirit.

People doubted that the Mangyans had the needed determination and willingness to struggle year after year for these goals. They had no stomach for controversy, people felt. The Mangyans wanted the land, but they refused to face up to the lowlanders invading their land. They were gentle to a fault. When they finally decided to put someone in jail for drinking too much and making noise, they felt so sorry for him that all the barrio officials spent the night in jail to keep him company.

They wanted education, but they took their children out of school to work and allowed their girls to marry very young. As a people, it appeared to many, they lacked confidence in their ability to achieve anything of worth.

When we returned 35 years later, we found the situation totally different. They now have title to the reservation of 200-plus hectares the American officials gave them in the 1920s, and they are completing their claim for ancestral domain, “for the whole mountain,” as one man said. They succeeded in this, we were told, by their tireless, dogged efforts over the years: hundreds of visits to offices in Manila; hundreds of court appearances; endless paper work and refusal to give up, no matter how difficult government officials made the effort. They withstood insults and setbacks. In the end, they got not only land, but they learned how the modern world works and how to deal with it. They became a confident, united people in the process.

They now have their own elementary school where their education graduates teach. They have their award-winning Tugdaan Mangyan Center for Learning and Development, which is under a Mangyan principal and teachers. The students study academic subjects, food processing, herbal medicines and similar subjects, all from a Mangyan perspective. Everyone calls them, “our schools,” “our teachers,” “our food processing.” Girls now marry at an older age.

The students have models in the teachers they see before them and in the Mangyans who built the schools and the furniture. They have their parents at their back saying, “Don’t be like us. Study, and learn the skills you need to earn a living.” They are pulled and pushed to do better.

How could such a change take place in 35 years? Surely we must praise the people who have achieved so much, yet manage to remain as friendly as ever. When an old Mangyan friend greets you after a long separation, you know, what a loving smile can really look like.

Then there are the people who helped: Sr. Magdalena Laykamm, the first of the Holy Spirit Sisters to live in Paitan, who learned the language and who set the nuns’ tradition of seeing the good of the people where others saw little. There was Sr. Victricia Pascasio, a key to the struggle for land; Ben Abadiano, who started the Tugdaan; and the SVD priests, such as Fr. Ewald Dinter, who have given their lives to this tremendously difficult work, walking sometimes 12 hours a day on a handful of rice and soy sauce to reach settlements high in the perpetual fog of the mountain top. Father Dinter is, as missionaries should be, an expert in Scripture and anthropology, and has hundreds of mountain tales.

There are others: Sr. Celerina Zabala and the sisters among the Mangyans today, and the government people who helped.

In the end, however, it is the people who reached deep down in their culture to find the courage, toughness and solidarity needed who must be acknowledged. Their schools and other successes speak of their culture’s values as clearly as the three little girls we prayed with at Mass.

(Denis Murphy works with the Urban Poor Associates. His email address is upa@pldtdsl.net.)

©Copyright 2001-2009 INQUIRER.net, An Inquirer Company

Wednesday, April 29, 2009

A Matter of Courage




A Matter of Courage
by Denis Murphy

Development of the urban poor of our big cities requires them to have the courage of warriors. It is usually the women who provide it.

In a Tondo barangay, poor women are threatened with violence simply because they want to bring legal water services into their community. The women want the legal water (Maynilad or Manila Water) because it is four to seven times cheaper than the water they buy now, which is often controlled by mafia types. Women are threatened over the water issue even in a barangay that President Gloria Macapagal-Arroyo visited and where she supported the people's efforts to get Maynilad by committing P7 million of the local congressman's development funds.

The threats can be alarming. In one barangay, a young woman community organizer received the following message: "Ginugulo nyo kami dito sa lugar namin baka imbes na tubig ay dugo ang umagos dito. Tigilan nyo na kami!" (Stop messing with our community or blood will be shed instead of water).

The threats are often from the kagawads and barangay hangers-on, the women say. They know these men and their families. It is a very emotional situation that easily leads to violence. In the area the president visited, 500 women are now dropping out of the water scheme she supported, because they have been threatened with violence if they continue.

Despite the threats, 40 women in the North Harbor gathered P15,000 and brought Maynilad water into the area, which will save each of them P500-P900 pesos a month. Families who buy water from these women will pay only a little more than the 40 women who invested in the mother meter. They, too, will have big savings. In these days of economic hardship, P500 or more a month is a godsend: perhaps the difference between a healthy child and a malnourished one.

In the beginning, only a few women displayed the courage needed, but courage is catching and the example of a few can create a brave community.

Just when the 40 women had the water problem licked, the Metro Manila Development Authority and the Department of Public Works and Highways came along to tell them they will be evicted, though no relocation will be provided. It took courage to struggle for water; they must now gather up the same courage to resist the eviction.

Such evictions were condemned as illegal by Chairperson Leila de Lima of the Commission on Human Rights. In a CHR Resolution of November 6, 2008 she ordered the MMDA, local governments and national government agencies to stop conducting evictions and demolitions of structures used for dwelling purposes unless the families are relocated according to law.

The Pope's Justice and Peace Commission offers what should be a starting point in our thinking on the urban poor, squatting and eviction: "Any person or family that, without any direct fault on his or her part, does not have suitable housing is the victim of an injustice" (1988). The poor are in the slums as a result of injustice. Evicting them and leaving them homeless compounds the injustice.

The women met the 100-plus-man demolition team of MMDA and waved the CHR order in front of them. The demolition chief talked to them for a short while, then the demolition began. Now the women will go to the mayor. At every step they are warned that they can be hurt or they can "wind up with nothing." Fear is deep in the people. In Navotas, people who have been evicted but are living alongside the demolition area, say every time they see a blue MMDA vehicle they hold onto their children in fear.

It is not just about water or other items. Resistance is the poor's way to assert that they are free persons who want to live in dignity and security. We are not charity cases or useless people. We are not here to be manipulated or humiliated. We work hard and we have the same hopes as all men and women, they say.

Poor men and women find courage deep in their hearts to do all they can about the ills that threaten their world. Can we say as much about the rest of society?

http://www.thepoc.net/index.php/Parokya-Sa-Web/Tinig-ng-Maralita/A-Matter-of-Courage.html

Thursday, April 16, 2009

Economic, Social and Cultural Rights (ESCR)



This document is publicly viewable at: http://docs.google.com/Presentation?id=dhhqg4t6_181c5z22kfr

7 hurt in Las Piñas demolition

04/15/2009 | 06:49 PM




Saksi: 7 hurt in Las Piñas demolition
04/16/2009 | 12:06 AM




6 hurt in Las Piñas demolition
04/15/2009 | 02:36 PM


Wednesday, April 08, 2009

Commentary : ‘Kalbaryo’

Commentary : ‘Kalbaryo’

By Denis Murphy
Philippine Daily Inquirer

Posted date: April 08, 2009

FOR 23 years the urban poor have attempted in their annual “Kalbaryo” to understand how the sufferings and death of Jesus are repeated in the sufferings of the poor and how his resurrection is repeated in the efforts of the poor to free themselves from poverty.

In 1987 the first Kalbaryo was held on Smokey Mountain when it was still an active dumpsite. Scavengers were working under clouds of flies, though it was Good Friday. It was steaming hot and the smell was that of a battlefield of rotting corpses. Smokey Mountain was the symbol of the country’s poverty, so it was appropriate that Kalbaryo be held there.

The actors playing Jesus, Mary, the Holy Women and the Roman soldiers climbed through the garbage to the top and there re-enacted the crucifixion. I watched the scavengers. Some were kneeling.

There were thousands of people at the bottom of the hill, and then at the last moment the Centurion, played by a young woman, Tata Lacson, prostrated herself on the garbage.

The crowd gasped and then was silent, as if they had somehow understood. From the beginning the Kalbaryo has used drama, songs and dance to try to grasp this mystery of identification with Jesus in his death and resurrection. Art is often a better teacher than textbooks.

Another year the Kalbaryo started in Leveriza with the Alay Kapwa group of Sr. Christine Tan, and then went to several other urban poor areas. By the late 1980s and early 1990s the Kalbaryo had become a very professional dance that took place at high noon in Mendiola. The dancers wore Christ masks that pictured Jesus deep in pain and disappointment.

In the script the same words were used by Pilate to condemn Jesus and the Manila authorities to condemn the urban poor: both were called “trouble makers, malcontents, opportunists, outsiders.” There was absolute silence, though thousands were present. Only the buzz sound of the motorized camera shutters was heard. Policemen took off their hats and came nearer to see and hear more clearly.

Some years only a hundred or so people participated. Another year a group planned to sing the “Pabasa” all night in Quezon Memorial Circle Park as part of the Kalbaryo. There was a call late at night that the organizer of the singing was all alone in the dark of the Circle. When the other women got there they found her singing away bravely. She was delighted to see the other women, because once the Pabasa is started it shouldn’t be interrupted and she had been afraid she’d be alone till dawn with just the cats and dogs of the Circle.

Another year the Kalbaryo was held in the Cabuyao relocation center. Some 5,000 or so families had just moved in; they had been evicted from Makati, San Andres and other places along the railroad tracks. They had no light, drinking water, school, market, clinic or jobs. Their income had dropped by 20 percent. Next to the relocated people was another garbage dump, which when it rained heavily sent a black toxic liquid from the dumpsite into the people’s homes.

About 1,000 people followed the priest through the Stations. We came to the foot of the garbage dump where the death of Jesus was enacted. We couldn’t go further because the people were not allowed on the dump. The dead Jesus wearing a bloody mask and robe was carried into a nearby house for his burial. He was freshened up; the mask was removed and he was dressed in shining white clothes. When he re-appeared, resurrected and smiling as any young man might smile after a great victory, the people cheered. It’s easy to believe they saw a connection between Jesus’ victory over pain and death, and their efforts to improve their very bad situation.

In the next few years the overall situation did improve thanks to the Housing and Urban Development Coordinating Council, the National Housing Authority, the local mayors and barangay captains, but mainly because of the people who demanded improvements and cooperated with government when it sought to help. These were the same people who celebrated the Kalbaryo.

Last April 1 the urban poor once again marched with Jesus in triumph on a horse from Liwasang Bonifacio to Plaza Miranda accompanied by a 30-foot cross and crowds celebrating as they did on his entry into Jerusalem. There was a program of song, dance and drama in Plaza Miranda, interpreting certain Stations, such as Simon of Cyrene and Veronica’s veil. There was a reading of the Charter of the Poor which contains the issues the poor believe must be agreed upon with the government and civil society. They include a ban on forced evictions without good relocation, land tenure security, basic services for all, decent houses, jobs and food.

Finally Cardinal Gaudencio Rosales said Mass in Quiapo Church, with other priests and bishops.

Denis Murphy works with the Urban Poor Associates. His e-mail address is upa@pldtdsl.net.

Tuesday, March 31, 2009

MEDIA ADVISORY: KALBARYO OF THE URBAN POOR



Attention: News Editor, News Desk, Reporters and Photojournalists

MEDIA ADVISORY

KALBARYO OF THE URBAN POOR
April 1, 2009

Photo ops at Liwasang Bonifacio (10:00 -11:00 AM)
· Jesus on a horse
· Palm waving crowds as he enters Jerusalem
· Giant cross, requires 25 men to carry it.
· Dancers (Palaspas Dance)

March (11:00 -12:00)
· Crowd of 3,000, led by Jesus mounted, palm waving crowds, 30-foot cross, and Palaspas dancers moves toward Plaza Miranda.

Plaza Miranda (1:00 PM)
· Re-enactment in song and dance of Jesus’ passion, death and resurrection.
· Reading of the Urban Poor Charter – needs and demand of the poor
· Individual prayer and the cross
· Voices of the poor

Quiapo Church (3:00 PM)
· Mass with Cardinal Gaudencio Rosales and other priests and bishops. The Cardinal will speak on the poor and the Church. (See History of Kalbaryo)

The Kalbaryo of the Urban Poor




** NEWS RELEASE *** NEWS RELEASE *** NEWS RELEASE **

The Kalbaryo of the Urban Poor

The Kalbaryo of the Urban Poor started in 1987. Over the years it has taken place in different places: in Leveriza; on top of the old Smokey Mountain; in the Cabuyao relocation area; in urban poor areas along the Pasig River; but most often in Mendiola.

The Kalbaryo has tried to show that God has a “preferential” love of the poor and also that the sufferings of Jesus Christ in his passion and death are repeated in the sufferings of the urban poor. Also, that Jesus’ resurrection is repeated in an initial way in the actions of the poor to organize themselves and seek non violent democratic solutions to their problems, such as forced evictions, hunger, joblessness, substandard housing, over-expensive water and light, poor schools, criminality, corruption and violence.

Sometimes 5,000 people joined the Kalbaryo, sometimes only 150. Sometimes the mainstay of Kalbaryo was near professional and dramatic dancing in which the dancers wore Christ-mask. Sometimes the Kalbaryo followed the traditional Stations of the Cross.

Once it was a dramatic re-enactment of the passion and death on the top of Smokey Mountain when it was still an active dumpsite. Scavengers were working in the garbage under clouds of flies though it was Good Friday. It was April so it was steaming hot; the smell was that of a battlefield of rotting corpses. Smokey Mountain then was the symbol of the country’s poverty so it was appropriate that the Kalbaryo be held there. The actor playing Jesus, Mary, the Holy Women and the Centurion and Roman soldiers climbed through the garbage to the top, re-enacted the crucifixion and then prostrated themselves on the garbage. Calvary was re-enacted on a garbage pile where dozens of other innocent lives were wasted everyday through disease and malnutrition.

Another year the Kalbaryo started in Leveriza with the Alay Kapwa group of Sr. Christine Tan, and then went to several other urban poor areas. In the late 1980s and early 1990s the Kalbaryo had become a very professional dance that took place at high noon in Mendiola. The dancers wore Christ masks. In the script the same words were used by Pilate to condemn Jesus and the Manila authorities to condemn the poor. Both were called “trouble makers, malcontents, opportunists, outsiders.” The dance was so moving there was absolute silence though thousands were present. The only sound was the continuous buzz of the camera shutters. Policemen took off their hats and came nearer to see and hear better.

Once a group planned to sing the Pabasa all night in Quezon Memorial Circle Park as part of the Kalbaryo.

Another year the Kalbaryo was held in the Cabuyao relocation center. Some 5,000 or so families had just moved in; they had been evicted from Makati, San Andres and other places along the railroad tracks. They had no light, drinking water, school, market, clinic or jobs. Their income had dropped by 20%. Next to the relocated people was another garbage dump, which when it rained heavily sent a black toxic liquid from the dumpsite into the people’s homes.

The people were not allowed on the dumpsite. The crucifixion was re-enacted, and Jesus wearing a bloody mask and robe carried into nearby house for his “burial”. He was freshened up; the mask was removed; he was shining in white clothes. When he re-appeared, resurrected, smiling as a young man might smile after a great victor, the people cheered. It’s easy to believe they saw a connection between Jesus’ victory over pain and death, and their own efforts to improve their very bad situation.

On April 1 the urban poor will once again march (from Liwasang Bonifacio to Plaza Miranda) with Jesus in triumph on a horse and the crowds celebrating as they did on his entry into Jerusalem.

At today’s Kalbaryo the passion and resurrection will be again re-enacted in song and dance directed by Philippine Educational Theater Association (PETA). All the dancers and singers are urban poor people.

There will be a reading of the Charter of the Urban Poor which calls on civil society and the government to solve some of the problems: policies on evictions, for example, land tenure security, basic services for all, decent houses, jobs and food. The poor want to participate in the decisions that affect their lives.

Mass with Cardinal Gaudencio Rosales and other priests and bishops will be in the Quiapo Church.

People will be asked to sign their names to show support of the suggestions made in the Charter.

They are also asked to write their dearest wish on a “stick em” and paste it to the giant cross.

All are invited.

Monday, March 30, 2009

Urban Poor To Celebrate “Kalbaryo” with Cardinal Rosales




** NEWS RELEASE *** NEWS RELEASE *** NEWS RELEASE **

Urban Poor To Celebrate “Kalbaryo” with Cardinal Rosales

31 March 2009. In observance of the Lenten season, some 3,000 urban poor people from all over Metro Manila will march on April 1 towards Quiapo Church.

The urban poor are celebrating their 23rd “Kalbaryo ng Maralitang Tagalungsod” with the theme “Time for Change”.

Mass with Cardinal Gaudencio Rosales and other priests and bishops will be held in the Quiapo Church at 3:00 PM.

The passion and resurrection will be re-enacted in song and dance, directed by Philippine Educational Theater Association (PETA). All the dancers and singers are urban poor people.

Michael Sta. Rosa, who will be Jesus in the march, has been practicing for several days in preparation for his role.

The 26-year-old Sta. Rosa will ride on a horse from Liwasang Bonifacio to Plaza Miranda.

He is worried about the horse he is going to ride in the Palaspas reenactment, the story about the triumphal entry of Jesus into Jerusalem in the days before his Passion. “Wala pang practice. Ngayon pa lang ako sasakay ng kabayo. Ngayon lang magiging Kristo,” Sta. Rosa explained.

Sta. Rosa said he used to watch “Senakulo” in the past but he finds the “Kalbaryo” unusual because the verses talk about urban poor issues in addition to the Senakulo verses.

He said it’s okay and he is happy that he was chosen to play the role although he also feels uneasy as he commits mistakes. “Ayos lang, happy. Masyadong kinakabahan. Minsan nagkakamali sa pagbigkas.”

Sta. Rosa will read the Charter of the Urban Poor which contains the issues the poor think must be agreed upon with the government and civil society: policies on evictions, for example, land tenure security, basic services for all, decent houses, jobs and food.

The Charter was composed by hundreds of community leaders, with the help of several NGOs, such as, Urban Poor Associates (UPA), Community Organizers Multiversity (COM) and Community Organization of the Philippine Enterprise (COPE).

The Kalbaryo of the Urban Poor started in 1987. Over the years it has taken place in different places: in Leveriza; on top of the old Smokey Mountain; in the Cabuyao relocation area; in urban poor areas along the Pasig River; but most often in Mendiola.

According to Alicia Murphy, UPA field coordinator, “Kalbaryo” started due to the looming problems of urban poverty. “Ang problema kasi ng maralita ay mukhang di nababago. At lalong lumalala, napakadaming mga demolisyon etc. So kailangang I-highlight yung kanilang mga karaingan. Lalong-lalo na napakapangit kasi ng public image ng maralitang tagalungsod, minsan hindi naiinatindihan ng madla kaya kahit na meron ng ginagawang pang-aabuso sa kanila, violation of human rights, hindi naiintindihan ng publiko.”

“Kaya ang ginawa, siguro kailangang magsama-sama ang mga maralita para ipahayag kung ano ang kanilang kalagayan at kung ano ang kanilang mga pinapangarap sa buhay. Yung pinaka pangarap nila ay magkaroon ng kahit isang munting tahanan na mabubuhay ng marangal ang kanilang pamilya. At saka rin para magkaroon ng pagbabago yung imahe nila, na hindi sila yung pampabigat sa pamahalaan, na sila ay kuta ng mga magnanakaw, na wala silang silbi, mga ganoon. Dahil sila ay nagsisikap na maging mabuting tao. Karamihan sa kanila ay ganyan,” Ms. Murphy added.

The Kalbaryo has tried to show that God has a “preferential” love of the poor and also that the sufferings of Jesus Christ in his passion and death are repeated in the sufferings of the urban poor. Also, that Jesus’ resurrection is repeated in an initial way in the actions of the poor to organize themselves and seek non violent democratic solutions to their problems, such as forced evictions, hunger, joblessness, substandard housing, over-expensive water and light, poor schools, criminality, corruption and violence.

“Karamihan, halos lahat naman ng mga nasa urban poor areas ay mga Kristiyano lahat iyan. At naniniwala sila sa kapangyarihan ng Panginoon na matulungan sila. Ang kanila ngang mungkahi ay ikino-connect nila ang paghihirap nila sa paghihirap ni Kristo. Na habang sila ay inaapi, habang sila ay hindi naiintindihan, kasama nila si Kristo na naghihirap. Habang walang pagbabago sa mundo, walang pagbabago lalong lalo na sa mga dukha, patuloy na pinahihirapan natin si Kristo,” Ms. Murphy explained.

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Monday, March 23, 2009

Media Advisory - Kalbaryo ng Maralitang Tagalungsod 2009



Attention: News Editor, News Desk, Reporters and Photojournalists

MEDIA ADVISORY

Kalbaryo ng Maralitang Tagalungsod

In observance of the Lenten season, the urban poor are celebrating their 23rd Kalbaryo ng Maralitang Tagalungsod on Wednesday (April 1, 2009) with the theme “Time for Change”.

Some 3,000 or more urban poor people and others from all over Metro Manila are expected to gather at Liwasang Bonifacio beginning at 10:00 AM.

Around 11:00 AM, the urban poor will march (from Liwasang Bonifacio to Plaza Miranda) with Jesus in triumph on a horse, and the crowds celebrating as they did on his entry into Jerusalem.

There will be a program of song, dance and contemporary drama at 1:00 PM, and a reading of the Charter of the Urban Poor which contains the issues the poor think must be agreed upon with the government and civil society: policies on evictions, for example, land tenure security, basic services for all, decent houses, jobs and food.

Cardinal Gaudencio Rosales of Manila will say Mass at 3:00 PM in Quiapo Church with other priest and bishops. Mayor Alfredo Lim is also expected to attend the Mass.

“Kalbaryo” shows that the sufferings and death of Jesus on his journey to Calvary are repeated in the sufferings of the poor, and his resurrection is repeated in the efforts of the poor to free themselves from poverty.

Photo ops: During the procession, urban poor will carry a cross measuring 30 feet. The Last Supper, Palm Sunday, Via Crucis, Scourging at the Pillar, Crucifixion and the Resurrection will be reenacted by urban poor dancers, singers and actors with street plays.

Tuesday, March 17, 2009

Speech delivered by Atty Leila de Lima, CHR Chairperson, on the Forum on Right to Adequate Housing (March 10, 2009)

COMMISSION ON HUMAN RIGHTS

Speech on the occasion of the Shadow Report on the UN Committee on Economic, Social and Cultural Rights

Quezon City, Philippines
10 March 2009

delivered by
LEILA M. DE LIMA
Chairperson, Commission on Human Rights of the Philippines


Good morning.

The opportunity for the Commission on Human Rights to appear before the UN Committee on Economic, Social and Cultural Rights November of last year is what we hope to look back upon as the seminal moment in our common quest to promote and protect housing rights in the context of the State's international obligations under the UNCESR. There had never been another National Human Rights Commission invited to speak before the Committee. To be the first, I had been told, places the efforts of the Philippine human rights community on the struggle to uphold housing-related rights within the consciousness of the members of the Committee.

To be invited bears two contrasting distinctions. First, our country as one among many with severely impaired housing rights. To be invited lends to the idea that we share in the ignominious reputation of being a country that struggles to deliver to our people the right to adequate housing and security of tenure. Yet, the second distinction reveals that the Committee has recognized and taken up a fascination with the efforts of the CHR and the local human rights community in the field of housing-related rights. Their interest in the progress of the promotion and protection of these rights is a prelude that no other country investigated by the Special Rapporteur on Adequate Housing ever had – an initial audience with the Committee. It seems that we have gained not only a notoriety for our government’s inadequacies in promoting these rights on one hand, but a reputation as well of having strong civic consciousness in overcoming these inadequacies on the other hand.

OMNIBUS RESOLUTION
During our audience with the Committee, we had had the opportunity to report on the major advances made over the recent months since the start of the Fourth Commission. The CHR November 6, 2008 Omnibus Resolution calling for a moratorium on forced evictions and demolitions was presented to the Committee remains our hopeful first step in the field of adequate housing. The report on the Resolution elicited much praise from some members of the Committee and stood as an assurance that the human rights community of the Philippines has not wilted by the wayside despite the weaknesses of our institutions.

Perhaps to our international partners, the Omnibus Resolution in itself would have been monumental in itself, considering that in the context of developed nations, such an issuance would have the coercive force necessary to secure the right to adequate housing. The strength of government institutions, however, is the normal pre-requisite to the effectiveness of such an issuance. Before all of us present here today, there is no illusion however. The call for a moratorium is only a spectre, until the local governments draft guidelines governing the conduct of forced evictions and demolitions. Such guidelines must be within the parameters set by statute, particularly the Urban Housing and Development Act (UDHA). Without the appropriate, corresponding action from the local governments, we will continue to object to future forced evictions or illegal demolitions, just as we always have.

Yet, continually objecting to forced evictions and demolitions is not the progress we seek. We have been moored to this for several years now. A careful reading of the Omnibus Resolution reveals that the goal is not to secure a blanket moratorium. Preventing demolitions is not the end-goal of protecting and promoting the right to housing. To stop at a moratorium is to settle for the less-than-dignified conditions that many of the poor live in. The moratorium itself is only an intermediate step. What remains significantly more important is to secure the commitment of both local governments and the national government to abide by the pre-requisites to valid evictions – namely, the duty to conduct a census of all beneficiaries of a low-cost housing program, to allocate land for the purpose of relocation, to devise affordable means for the poor to obtain security over the land allotted to them, and to provide the necessary infrastructure to relocation sites making them habitable, among other duties.

The recent efforts of certain local governments to abide by the Omnibus Resolution by way of local ordinances reveals the shortfall of our institutions. To enforce the moratorium without defining a concrete timetable for the local governments to fulfill their subsequent duties on housing defeats the purpose of the law and the Omnibus Resolution. We must now center our efforts on this shortfall. We cannot accept a moratorium that only perpetuates the decrepit conditions of urban poor settlements. It must be a moratorium with the end goal of decent and habitable housing in mind.

INVITATION OF THE SPECIAL RAPPORTEUR
One of the next logical steps to be taken in relation to the UN Committee on Economic, Social and Cultural Rights is the invitation of National Government to the Special Rapporteur on the Right to Adequate Housing. We had seen the effect of the issuance of the Report of the Special Rapporteur on Arbitrary and Summary Killings and Executions. The stinging report of Professor Philip Alston had led to the mobilization of all concerned components of the Government bureaucracy and has made a heavy impact on the threat of Extralegal Killings and Enforced Disappearances. The success, however, of this mobilization is the subject of another lengthy reflection, which I will not discuss here today.

Needless to say, to continue to engage the international community on the issue of adequate housing is one of the surest methods by which we can force government compliance. The monstrous task of relocating millions of urban poor in Metro Manila alone requires more than just a hopeful prayer that the State will come around and make housing and the security of tenure a priority. We must continue to generate enormous pressure on government that is equal to the enormity of the housing challenges we face. One of our strongest allies in human rights protection is the international community.

At the moment, the visit by the Special Rapporteur on Adequate Housing cannot materialize without the action of the President and the Department of Foreign Affairs. This is where we must now place another set of cross-hairs. All our efforts to generate support from the local governments and Congress will be served by the force-multiplier that the international community can bring to the table. We have the attention of the Committee. Now is the time for the Committee to have the attention of our National Government.

MMIAC
The creation of the MMIAC by executive order is a shocking development. Not that our goals for adequate housing will be undone by the MMIAC, but that it is extraordinarily belated in its creation, as if to imply that since the passage of the UDHA, or even the creation of the PCUP, the idea that a massive, complex coordination of various agencies and stakeholders had only occurred to us only now. We had always known this. The previous inter-agency collaboration had always been at the heels of evictions and demolitions. However, the critical issue of relocation had always been an afterthought to actual demolitions.

There are, as many of you are well-aware of, grave errors in the formulation of the MMIAC, especially with the primary agency responsible for demolitions sitting as the chair. This is to insinuate that the primary function of the MMIAC is eviction and demolition and not housing. That is why in a letter to the Office of the President, dated 22 December 2008, the CHR expressed objection to the choice of MMDA as the Council’s Chair.

It cannot be underscored enough - adequate allocation of housing is the mandatory pre-requisite of eviction. Adequate housing must supersede eviction. Adequate housing must be the end goal of a temporary moratorium on evictions. While moratorium on demolitions without efforts to provide housing is an empty exercise, demolition without provisions for housing is a blatant violation of law.

This echoes the concern of the Committee that more families are evicted than families who are granted relocation. It has become apparent that our capacity to evict has surpassed our capacity to provide housing. What then should be the primary task of the MMIAC? It is to equitably balance the duty to evict with the duty to provide housing.

The restlessness within the MMIAC should not dissuade us from our participation. We need the cooperation of everyone in this complex task of providing adequte housing for everyone.

PROPOSED CHR CHARTER
The concern of the UN Committee on Economic, Social and Cultural Rights on the vague status of enforceability of housing-related rights will be met by the pending draft bill on the CHR Charter. I invite all of you to share in the excitement we, at the CHR, feel with the looming passage of the charter.

Among the crucial provisions embodied by the proposed charter is the expanded power of the CHR to investigate possible violations of economic, social and cultural rights. Now, by itself, this does not add anything to the scope of investigations covered by the CHR, as we already investigate evictions and forced demolitions. But certainly it adds statutory basis for our investigations.

More importantly, however, is the repercussions that it may have on the justiciability of rights embodied in the UNCESCR. In addition to the expanded power of the CHR to investigate violations of these kinds of rights, Congress is currently ironing out provisions that will give more teeth to the CHR through the grant of certain quasi-judicial powers in aid of the Commission’s investigative mandate. Express and well-defined powers, such as issuance of cease and desist orders and mandatory powers will come a long way in affording concrete remedies to ESCR violations as forced evictions or illegal demolitions. If all goes well, and the possible conflicts with existing laws and jurisdictions resolved, then the justiciability of the Covenant will be without question.

The slow progress or development of jurisprudence on these rights has placed a long shadow over efforts on protection and enforceability of housing-related rights. With an express grant to CHR of expanded powers to investigative not only violations of civil and political rights but ESCR violations, with concomitant auxiliary powers to effectively discharge such mandate, the tipping point is nearing, and a drastic change is coming. The significance of this development, I can barely convey in words.

POSTSCRIPT
No one will disagree that the situation of the urban poor has barely moved forward over the years since the implementation of the UDHA. However, while compliance with statute and the Covenant has been intermittent at best, there is good reason to believe that all our efforts, especially the efforts of civil society involved in the upliftment of informal settlers, are paying off. We have set the stage for our success. While it remains a daunting task to compel the government to consistently implement housing policy, the tools available are known to us.

Against the backdrop of the coming 2010 elections, we can further create an impetus for prospective elective officials to seriously undertake the promise of the UDHA and the UNCESCR. By far, the largest voting bloc in urban areas are the very people who have the largest stake in adequate housing. It is up to all of us to ensure that part of the campaign to push housing reforms includes informing the stakeholders, the communities of informal settlers, that moratorium on evictions is not enough. We must educate communities – to teach them about their right not just to the shanty-dwellings they occupy, but their right to decent, hygienic, habitable, structurally-sound homes. We must teach our clientele that there is no long-term protection in voting for officials who promise not to evict, but impliedly never promise to provide decent shelter either. There is no security in having no title. There is no opportunity to access to substantial wealth without collateral. There is no place to raise a family without a home.

Indeed there is so much to be done – by those present here today, the organizations we represent, by the government and the agencies concerned, and most importantly, much can still be done by the informal settlers themselves to further our cause. Let us not waver now because as many of you have suspected, we are making our mark and we are making progress. Foreign partners have noticed. Media has noticed. The public at large is aware. All it takes is our patient resolve.

Thank you.

Monday, March 09, 2009

EVICTIONS and UNCESCR CONCLUDING OBSERVATIONS



This document is publicly viewable at: http://docs.google.com/Presentation?id=dhhqg4t6_65dq974tc8

OVERVIEW OF THE PHILIPPINE SITUATION - DEMOGRAPHICS | URBAN POVERTY | HOUSING AND SECURE TENURE



This document is publicly viewable at: http://docs.google.com/Presentation?id=dhhqg4t6_26fz5q9pcs

MEDIA ADVISORY: Forum on Right to Adequate Housing

Attention: News Editor, News Desk, Reporters and Photojournalists

MEDIA ADVISORY

Forum on Right to Adequate Housing

It is our distinct honor to invite you to attend a forum on the Shadow Report on Housing Rights sent to the United Nations Committee on Economic, Social and Cultural Rights (UNCESCR) and the Concluding Observations of the Committee on the compliance of the Philippine government on the right to adequate housing.

Commission on Human Rights Chairperson Atty. Leila de Lima will be one of the main speakers. During the morning session, Chairperson de Lima will share her reflections on the Shadow Report process and the UN’s remarks.

Other resource persons are coming from NGOs such as Sentro ng Alternatibong Lingap Panligal (SALIGAN), John J. Carroll Institute on Church and Social Issues (JJCICSI), Foundation for the Development of the Urban Poor (FDUP) and Urban Poor Associates (UPA).

The speakers will share their thoughts on the Shadow Report; Legal Issues; Overview of the Housing Situation; Housing Finance and the Community Mortgage Program; Evictions; Relocation and Proclamations; and the Concluding Remarks made by the UNCESCR.

The forum will be held tomorrow, March 10 (Tuesday), at the Audio Visual Room of the Social Development Complex, Ateneo de Manila University. It will begin at 9:00 AM and end at 3:30 PM. A modest lunch will be served.

Various government agencies, people’s organizations and civil society groups are invited to attend the forum. We hope to see you there.


Date: March 10, 2008 (Tuesday) / 9:00 AM - 3:30 PM

Venue: Audio Visual Room, Social Development Complex, Ateneo de Manila University, Loyola Heights, Quezon City

Amputations and evictions

Commentary : Amputations and evictions

By Denis Murphy
Philippine Daily Inquirer

Posted date: March 09, 2009

METRO Manila is going to see more and more evictions in the future as two powerful forces collide over land. On one side are urban poor families seeking a place to live. On the other side are groups demanding infrastructure, business centers, luxury housing, beautification, a clean environment, parks, recreation centers and malls. Between 1996 and 2008, some 85,000 families were evicted in Metro Manila. The numbers will increase.

Evictions are like physical amputation; they are traumatic events that tear apart a person’s world. There are no good amputations, and there are no good evictions. The most people can hope for in the case of amputation is good medical care and a helpful prosthetic. The hope in evictions is for the humane and just care promised by the Constitution (Article XIII, Section 28) and a decent relocation. They never make up for the lost limb or home.

As a way of making evictions palatable, the Charter of the Urban Poor asks that before infrastructure is approved for funding it must be studied in a public transparent fashion to make sure it truly serves the common good and not the narrow interests of a few powerful persons, and that the housing rights of the poor are ensured.

Is, for example, the extension of the C-5 from Old Balara to the North Luzon Expressway so intrinsic to the common good that 30,000 families have to be evicted? Are there no alternate ways to speed up traffic? If it is necessary, can the number of families evicted be limited by passing the road through the Capitol Hills Golf Course and not through the densely crowded urban poor areas of the University of the Philippines? Are there plans for quality relocation? Does the government have the P4.5 billion cost of relocating 30,000 families (NHA allots P150,000 for every relocated family)?

If the answer to any of the questions is negative, the infrastructure should be rejected or at least reworked.

The clean-up of Manila Bay and the river systems feeding into it, which was ordered by the Supreme Court recently, is another example. As soon as the decision was made public, some government agencies targeted the 70,000 families living along the banks of the waterways as the culprits and planned their eviction.

A public examination of the project would reveal that the main causes of pollution in the waters are the industries along the banks and the human waste of a million toilets flowing into the rivers and esteros. The major polluters are not the urban poor who cause only a small fraction of pollution, which can be controlled as Amelita Ramos showed in her Clean and Green Program. Those who want to clean up the waterways should begin with human waste treatment plants and disciplinary measures for industry. To do that, very few poor families have to be moved. Relocation of the 70,000 families will cost up to P10.5 billion. If there is no funding for relocation which is a basic human right, there should be no evictions.

The NorthRail-SouthRail project is the champion example for the need to examine proposed infrastructure publicly and intensely before committing funds. The project is now six years old. Billions of pesos have been spent. Some 49,000 families (as of October 2008) were evicted and relocated. In return for all this there is a 125-kilometer gray scar of crushed concrete running from Clark Field to Calamba, Laguna. Maybe, like the Great Wall of China, it is visible from space. In the North not a shovelful of earth has been moved. In the South some old tracks have been replaced with new ones, but there is no sign they are for the modern high speed trains that were once envisioned, which required a 30-meter wide right of way. The government has refused to put new money into the NorthRail (Business World, February 23).

It’s not just errors in implementation. Some planners say the NorthRail should have gone East of Mt. Arayat into Nueva Ecija and the provinces there where a train would have made great sense in carrying farm produce to market and opening up areas for development. On the West side of Arayat the train wasn’t really needed. The West Side is already developed. The choice of going West of Arayat only served to enhance the value of properties of some powerful persons, the planner said.

Finally, is there any need to evict poor people for the Metro Gwapo Program? It doesn’t attract investment: among all the reasons given by investors for the lack of investment in the Philippines, beautification is never mentioned. Far ahead in investor’s concerns are corruption, inadequate infrastructure, high costs of electric power and similar reasons. Investors don’t care if there are poor people living under bridges.

If the urban poor community, the Church and other civil society leaders see the government is doing its best to limit evictions and spend government money wisely for its infrastructure, there will be more willingness to accept some evictions. Otherwise it will be confrontation pure and simple.


Denis Murphy works with the Urban Poor Associates. His email address is upa@pldtdsl.net.

©Copyright 2001-2009 INQUIRER.net, An Inquirer Company

Tuesday, February 17, 2009

How to win an election

Commentary : How to win an election

By Denis Murphy
Philippine Daily Inquirer

Posted date: February 16, 2009

AT a forum last week of the National Institute for Policy Studies, an American visitor who worked in Barack Obama’s presidential campaign shared insights about the campaign. He said the spirit of the whole campaign was based on community organizing (CO). He reminded people that Obama was a great admirer of the late Saul Alinsky, the father of modern urban organizing, and that Obama himself had served for three years after college as a community organizer in a small organization that traced its roots to Alinsky.

The visitor, Jo Hansen, moved on to other topics, but some of us who work in community organizing decided to look into the matter. How did CO elect a president? Can the CO approach help elect a president here?

In Iowa, the first of the primaries, and arguably the most important one for a relatively unknown candidate, Obama and his people set up an entirely new campaign structure. They ignored the existing Democratic Party structure (maybe they felt it already leaned toward Hillary Clinton or John Edwards) and built their own organization from the neighborhood level up, the bottom-up approach. This is what COs are supposed to do when they enter a community where the leadership structure is not pro poor.

Obama’s team recruited the best of the people who came to their campaign office to volunteer. They were from all types of neighborhoods, rich, middle-income and poor, but they all knew everything about their own neighborhoods and they were full of energy. None of them was connected to the regular Democratic Party structure. The Obama team gave the volunteers room to act as they thought best; they appointed as supervisors those neighborhood volunteers who worked the hardest and showed the most ingenuity. The whole structure from bottom to top was informal and personal. In the end the volunteers outworked the veterans of the other candidates.

Obama got far more money from ordinary Americans than any other candidate, because he made special efforts to ask them to help. In the end he had money in small amounts from 2.5 million people. Each of these donors became in some ways a campaign worker as donors always do: they want to make sure their money isn’t wasted. Imagine 2.5 million volunteer campaigners. CO has always worked best when it gets the money for its activities from the people.

Hansen discussed the sources of Obama’s campaign platform. He said the candidate felt it was the essence of democracy to find out what the people wanted and then make it part of his platform. There is nothing wrong in basing one’s actions on what polls tell a candidate the people want. As Obama went along, he found the demand for change was the overriding wish of the people, so that became the motif: “Change. Yes we can.” CO regularly gets its issues from the people. The alternative to such an approach is to come to the people with a platform entirely worked out in advance by a party or the powerful or some technocrats.

Finally Obama paid poor people who took a day off from work to help him. He had more poor people working for him than anyone else.

Can these emphases of Obama and community organizing help a candidate win here in 2010? The essential thing, according to Hansen, is that the candidate must be able to make the big majority of people, who in the Philippines are poor or what can be called near-poor, believe the candidate cares what happens to them and shares their values. To share their values and care for the poor and near-poor, the “D” and “E” categories of the pollsters, the candidate must get to know them as well as Obama did in his three years in Chicago’s slums. He or she must visit the poor, learn their issues, talk about those issues and champion those issues or demands.

The candidate who travels this path will be outside the existing party structures, and will have to put together from the bottom up his or her own campaign structure as Obama did in Iowa. The candidate, like Obama, should pick the best people outside the existing political structures, people from all income levels but mostly from the poor and near-poor. The candidate should give them freedom and exploit their ingenuity, let them be themselves, give them room, and let them be creative.

He or she would do well to seek the money needed from the poor and near-poor and from well-off people who believe in reform as Obama did. In this regard Hansen downplayed the value of TV and other costly campaigning techniques. The biggest influence on a voter in the United States is a person’s peers, he said, not TV or the press. In the Philippines it’s family and church (or mosque and temple), according to an Ateneo de Manila Institute of Philippine Culture study of influences on voters in the 2001 election. This means, it seems, that the candidate must early on convince core groups of the poor and near-poor and reformers, and the Church and other religious leaders, that he or she really shares their values and is deeply concerned about their welfare. The campaign will only succeed if the candidate truly does share those values and concerns. If the candidate can do this, the message will spread. Witness the success of Corazon Aquino in 1986.

CO and the form of campaigning Obama championed are good examples of democracy in action. It could work here.


Denis Murphy works with the Urban Poor Associates. His e-mail address is upa@pldtdsl.net.

©Copyright 2001-2009 INQUIRER.net, An Inquirer Company

Monday, February 16, 2009

Urban Poor Group Seeks Clarification of Supreme Court Ruling

** NEWS RELEASE *** NEWS RELEASE *** NEWS RELEASE **

Urban Poor Group Seeks Clarification of Supreme Court Ruling

16 February 2009. Several urban poor communities have decided to seek clarification from the Supreme Court regarding its ruling in cleaning up Manila Bay that seems to give license to government agencies, particularly the Metro Manila Development Authority (MMDA), to demolish their dwellings found along the banks of Pasig River and its tributaries.

The communities have sought the assistance of St. Thomas More Law Center of the Urban Poor Associates (UPA) and the Sentro ng Alternatibong Lingap Panligal (Saligan) to act as their counsel in a motion for clarification before the Supreme Court which will be filed Monday (February 16) morning.

In its decision on MMDA vs. Concerned Residents of Manila Bay, et. al (SC GR. Nos. 171947-48), the Court mandates and authorizes the demolition of structures, houses of the urban poor included, as an integral process of cleaning the Manila Bay, without mentioning the obligation of the implementing agencies to observe the need for consultation and relocation in a humane manner as required by law.

Under Republic Act 7279 also known as the Urban Development and Housing Act of 1992 (more popularly known as the Lina Law), families who live in the so called danger zones may be relocated and their homes may be demolished provided that they are given adequate relocation after a process of consultation and dialogue.

This clarification from the court is urgently needed because the usual practice of MMDA is to demolish dwellings without giving notice and doing away with consultation, and without providing adequate relocation.

In fact, MMDA practices summary demolition based on the Building Code and the provision on summary demolition under the Civil Code.

MMDA has rendered thousands of urban poor families homeless, some of whom are now literally living in the streets with their children and elderly, exposed to the elements.

The number of families estimated to be directly affected by this court ruling is about 70,000.

While the communities have no legal standing to question the decision as they are not a party to the case, they have sought a prior leave of court to be allowed to seek clarification on the manner of executing and implementing the decision.

They will be directly affected if the government agencies, particularly the MMDA should interpret the decision as an order to demolish and destroy their dwellings without observing the people’s right to notice, consultation and relocation, among others.

Aside from UPA, other movants are housing rights NGOs such as the Community Organizers Multiversity (COM), Community Organization of the Philippine Enterprise (COPE), Kabalikat sa Pagpapaunlad ng Baseco (Kabalikat), Ugnayang Lakas ng mga Apektadong Pamilya sa Baybaying Ilog Pasig (ULAP) and residents along Radial 10 (R-10) Boulevard in Tondo, Manila. -30-

Saturday, February 14, 2009

MEDIA ADVISORY: Urban Poor Group Seeks Clarification of Supreme Court Ruling in Cleaning Up Manila Bay

Attention: News Editor, News Desk, Reporters and Photojournalists

MEDIA ADVISORY

Urban Poor Group Seeks Clarification of Supreme Court Ruling in Cleaning Up Manila Bay

Due to the threats of demolitions and forced evictions, several urban poor community leaders are set to take up a legal battle on Monday (February 16) as they seek clarification from the Supreme Court with its ruling in cleaning up Manila Bay.

Several urban poor communities in Metro Manila have sought the assistance of St. Thomas More Law Center of the Urban Poor Associates (UPA) and the Sentro ng Alternatibong Lingap Panligal (Saligan) to act as their counsel in a motion for clarification before the Supreme Court.

The urban poor movants in this motion for clarification will accompany the lawyers to the Supreme Court on Monday at 10:00 AM. After the filing they will give a press con outside the court.

The Supreme Court ruling seems to give license to government agencies, particularly the Metro Manila Development Authority (MMDA), to demolish their dwellings found along the banks of Pasig River and its tributaries.

In its decision on MMDA vs. Concerned Residents of Manila Bay, et. al (SC GR. Nos. 171947-48), the Court mandates and authorizes the demolition of structures, houses of the urban poor included, as an integral process of cleaning the Manila Bay, without mentioning the obligation of the implementing agencies to observe the need for consultation and relocation in a humane manner as required by law.

This clarification from the court is urgently needed because the usual practice of MMDA is to demolish dwellings without giving notice and doing away with consultation, and without providing adequate relocation.

According to UPA, the number of families estimated to be directly affected by this court ruling is about 70,000.

Date: February 16, 2009 (Monday) / 10:00 AM

Venue: Supreme Court

Download: MOTION FOR CLARIFICATION OF PRONOUNCEMENTS OF THE SUPREME COURT


MOTION FOR PRIOR LEAVE



LEAVE OF COURT TO ADMIT THE ATTACHED MOTION FOR CLARIFICATION OF PRONOUNCEMENTS



News Release - Urban Poor Group Seeks Clarification of Supreme Court Ruling



Media Advisory - Urban Poor Group Seeks Clarification of Supreme Court Ruling in Cleaning Up Manila Bay

Saturday, February 07, 2009

MEDIA ADVISORY: CONFRONTATION - CHR vs. MMDA


Residents along R-10 in Tondo, Manila look on as demolition team from Metropolitan Manila Development Authority (MMDA) conducts clearing operations on Feb. 3.

Attention: News Editor, News Desk, Reporters and Photojournalists

MEDIA ADVISORY

CONFRONTATION
CHR vs. MMDA

On Monday February 9 the irresistible force, the Commission on Human Rights (CHR) headed by Chairperson Leila de Lima, will challenge the immovable object, the Metropolitan Manila Development Authority (MMDA) Chairman Bayani Fernando.

On the R-10 Road before Pier 10, near Moriones Street, the local residents will hold before the eviction teams of MMDA the CHR Resolution No. A2008-052, a resolution recommending the imposition of a moratorium on all evictions and demolitions.

The CHR has ordered all evictions which do not provide decent relocation to stop immediately. The MMDA since Feb. 2 has evicted families without any relocation. The two government bodies will confront one another Monday at 8:00 AM along the R-10.

The R-10 which stretches from Velasquez Street in Tondo to Lapu Lapu Street in Navotas is scheduled to be widened. Some 3,046 families by government count are in the way. NGO workers of Urban Poor Associates (UPA) and Community Organizers of the Philippine Enterprise (COPE) say there are more than 10,000 families on the road. Neither MMDA nor the Department of Public Works and Highways (DPWH), which commissioned the evictions, offers relocation.

The CHR has determined eviction without relocation is a violation of the country’s laws.

Please come.

Where: R-10 Tondo, before Pier 10, near Moriones Street

Date: February 9, 2009 (Monday) / 8:00 AM

Monday, February 02, 2009

Urban Poor Nagpahayag Ng Suporta Sa Panukalang Ordinansa Para Sa Moratorium ng Demolisyon, Ebiksyon



Walang nagawa ang isang matandang babae na residente ng Old Sta Mesa kundi pagmasdan na lamang ang kanyang bahay habang ginigiba ng mga tauhan ng Metropolitan Manila Development Authority (MMDA) noong January 19, 2009.

** NEWS RELEASE *** NEWS RELEASE *** NEWS RELEASE *** NEWS RELEASE **

Urban Poor Nagpahayag Ng Suporta Sa Panukalang Ordinansa Para Sa Moratorium ng Demolisyon, Ebiksyon

2 February 2008 / Quezon City. Dahil sa mga sunud-sunod na banta ng mararahas at di- makataong demolisyon, lumapit ang iba’t ibang grupo ng maralitang tagalungsod sa Konseho ng Quezon City upang hilingin na magkaroon ng ordinansa na naglalayong magkaroon ng moratorium sa walang humpay na panggigiba na wala namang sapat na konsultasyon at maayos na relokasyon.

Kaugnay nito, nagpahayag ng suporta ang mga grupo ng maralitang tagalungsod sa panukalang magkaroon ng moratorium sa demolisyon habang dinidinig ang naturang ordinansa.

Nakatakdang dinggin bukas (February 3) ng Quezon City Council sa Carlos Albert Hall ang naturang ordinansa sa isang public hearing na pangungunahan ng Committee on Laws, Rules and Internal Government at ng Committee on Justice and Human Rights.

Bilang pagsuporta, ang public hearing ay dadaluhan ng iba’t ibang grupo ng urban poor sector kabilang ang mga non-government organizations tulad ng Urban Poor Associates (UPA), Community Organizers Multiversity (COM), Community Organization of the Philippines Enterprise (COPE), Sentro ng Alternatibong Lingap Panligal (SALIGAN) at Partnership of Philippine Support Agencies (PHILSSA).

Ang naturang ordinansa ay pagtugon sa rekomendasyon ng Commision on Human Rights (CHR) Resolution # A2008-052 na nag-aatas sa mga Local Government Units na magkaroon ng moratorium sa ebiksyon at demolisyon ng mga bahay ng maralitang tagalungsod upang pangalagaan ang karapatan sa disenteng tahanan ng mga ito.

“Ang naturang panukalang ordinansa ay hindi pangungunsinti sa mga informal settlers bagkus ay siyang magsisiguro sa makataong proseso katulad ng konsultasyon, sapat na relokasyon at iba pang mga pangangailangan na isinasaad sa Urban Development and Housing Act (UDHA),” ayon kay Veronica Magpantay, coordinator ng Riverside Coordinating Council ng Ugnayang Lakas ng mga Apektadong Pamilya sa Baybaying Ilog Pasig (RCC-ULAP), isang peoples’ organization.

“Ang karapatang pantao ng bawat nilalang ay hindi dapat nako-kompromiso sa interes lamang ng iilan bagkus sa interes dapat ng nakararami. Ang mga maralitang tagalungsod ay mga lehitimong Pilipinong walang sariling lupa sa kaniyang sariling bayan. Karapatan din nilang ipaglaban ang kanilang dignidad bilang tao,” sinabi ni Magpantay.

“Kung walang maralitang tagalungsod, walang mga manggagawa, taxi drivers, magbabantay ng mga kotse (parking attendant), mangangalahig ng basura at iba pa. Marami rin sa mga nagtatrabaho sa gubyerno ay galing sa maralitang tagalungsod. Wala bang utang na loob ang bansang ito?” dagdag pa ni Magpantay.

-30-

Tuesday, January 13, 2009

Commentary : Bishops repudiated

By Denis Murphy
Philippine Daily Inquirer

Posted date: January 13, 2009

When Congress voted to extend the Comprehensive Agrarian Reform Program (CARP) but remove its teeth, namely, the power to coerce landlords to surrender land, the farmers outside the House of Representatives complex knew they had lost badly. Leonardo Montemayor, a former member of the House and official of the Federation of Free Farmers, said, “The defeat marked the end of all the dreams of all the farmers.”

The Catholic bishops also lost. Never before had they invested so much effort in a cause of the poor, only to see their teaching authority and political influence overwhelmingly repudiated by Congress.

The bishops had done as much as could reasonably be expected in support of the farmers. Some 70 bishops signed a statement backing the extension of the Comprehensive Agrarian Reform Program with reforms. On the eve of the vote Cardinal Gaudencio Rosales, Cardinal Ricardo Vidal of Cebu, Archbishop Angel Lagdameo and Bishop Broderick Pabillo wrote again asking Congress to extend the CARP with reforms. Eight bishops joined the farmers’ hunger strike.

I don’t think people who were there will soon forget Cardinal Rosales sitting in a makeshift tent outside the House complex with the defeated farmers and hunger strikers and looking just as sad and weary as they were.

The overwhelming rejection by Congress of land reform, which is central to the Church’s social teachings, must trouble the bishops and they may well wonder what will happen to similar causes they champion, such as, human reproduction, if they are put to a vote.

What will the bishops do? Will they withdraw from such controversial issues as land reform or will they push ahead? If they abandon or lessen their engagement in the human rights struggle, they will leave the poor without a dependable ally in times of trouble. If they push ahead, they may very well fail again. However, it is also possible that they and everyone else involved in the struggle for human rights may learn from the recent sad experience and find more effective ways to achieve their goals.

It is clear that solutions to the major social problems require a political consensus in favor of the poor among the members of Congress. Legislators listen to those who can help them in the next election. The bishops and all human rights advocates can play a vital role in gathering people, helping them to organize to solve their problems, to think clearly at election time, and to do this in a coordinated way throughout the country.

How in the concrete can the bishops help create this new movement among the people?

There are degrees of involvement possible. The first degree, in which the Catholic Church is a main actor and decision maker, can be in the formation of the Basic Christian Communities or Basic Ecclesial Community, as the Brazil Church did in the 1970s and 1980s.

The foundations of Partidos Trabalhadores (PT), Lula da Silva’s party in Brazil, we were informed by some of its founding members, lie in the Basic Christian Community (BCC movement of the 1960s to 1970s. Almost all the mass membership of the PT, whatever their political stripe, were members of the movement. The organizing culture of the PT was, therefore, basically that of BCCs which stressed listening, respect for others and compromise, rather than ideological hard lining. It helped, we were told, that the senior leftist leaders and intellectuals were in prison. There were tens of thousands of BCCs in Brazil in those years. Can the Philippine Church expand the number of its BECs, deepen their appreciation of human rights issues and the need to link with other groups in some form of national action, especially during elections?

The second degree of involvement for the Church is in large secular movements, such as, organizations of the farmers. The Church can support these groups, but it is not in charge of them. The Federation of Free Farmers was such a group. The main education activity for the FFF was a 30-day live-in seminar, which was most often given with the help of the priest chaplains, and centered on the Church’s social teaching. On the eve of martial law, the FFF claimed 300,000 members. The movement had its flaws, but no other group has reached such a membership.

The Church may also help groups not so clearly linked with the Church. Usually such groups are required by the Church to be non-violent and democratic.

The third degree of involvement is in the support of particular candidates and parties. This step may be farthest from the Church’s normal guidelines. Ordinarily the Church is advised to avoid partisan politics. However, desperate times call for desperate solutions. Maybe the Church is called to be more active in a partisan fashion, since that may be one good way to get the country established once again on the road to justice and prosperity.

Nandy Pacheco and Eric Manalang of the political party Ang Kapatiran [The Brotherhood] have just published Passport to a New Philippines, which explains their party’s goals and assumptions. Many bishops quietly support the party. Ang Kapatiran can be one ally of the bishops if they decide to be more politically involved. Ang Kapatiran believes strongly in the importance of the lay people in political matters and in the necessity for a party platform that expresses exactly what the group stands for.

Denis Murphy works with the Urban Poor Associates. His email address is upa@pldtdsl.net.

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