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Why Is The Philippines Poor?

Dear Friends,

Here is a good article sent by Dr. Arsenio Martin of Fort Arthur, Texas .. Enjoy reading.

THE DIFFERENCE

The difference between the poor countries and the rich ones is not the age of the country:

This can be shown by countries like India & Egypt , that are more than 2000 years old, but are poor.

On the other hand, Canada , Australia & New Zealand , that 150 years ago were inexpressive, today are developed countries, and are rich.

The difference between poor & rich countries does not reside in the available natural resources.

Japan has a limited territory, 80% mountainous, inadequate for agriculture & cattle raising, but it is the second world economy. The country is like an immense floating factory, importing raw materials from the whole world and exporting manufactured products.

Another example is Switzerland , which does not plant cocoa but has the best chocolate in the world. In its little territory they raise animals and plant the soil during 4 months per year. Not enough, they produce dairy products of the best quality! It is a small country that transmits an image of security, order & labor, which made it the world’s strongest, safest place.

Executives from rich countries who communicate with their counterparts in poor countries show that there is no significant intellectual difference.

Race or skin color are also not important: immigrants labeled lazy in their countries of origin are the productive power in rich European countries.

What is the difference then? The difference is the attitude of the people, framed along the years by the education & the culture & flawed tradition.

On analyzing the behavior of the people in rich & developed countries, we find that the great majority follow the following principles in their lives:

1. Ethics, as a basic principle.
2. Integrity.
3. Responsibility.
4. Respect to the laws & rules.
5. Respect to the rights of other citizens.
6. Work loving.
7. Strive for savings & investment.
8. Will of super action.
9. Punctuality.
10. and of course…Discipline

In poor countries, only a minority follow these basic principles in their daily life.

The Philippines is not poor because we lack natural resources or because nature was cruel to us. In fact, we are supposedly rich in natural resources.

We are poor because we lack the correct attitude. We lack the will to comply with and teach these functional principles of rich & developed societies.

If you do not forward this message nothing will happen to you. Your pet will not die, you will not be fired, you will not have bad luck for seven years, and also, you will not get sick or go hungry.

But those may happen because of your lack of discipline & laziness, your love for intrigue and politics, your indifference to saving for the future, your stubborn attitude.

If you love your country, let this message circulate so that many Filipinos could reflect about this, & CHANGE, ACT!

===========
(My two cents….)
I believe that each and everyone of us have a different view on how to act and how to change… but if there is a common denominator, I firmly believe that every TRUE FILIPINO wants nothing more than to see this country move forward… I agree with the views of Dr. Martin, before we can effect change in anything, it has to begin from ourselves and then pass it on to our children, relatives and friends…. then we would have effected change in our community and if everyone does this, then we could effect change in our country….  The PHILIPPINES is NOT ONE PERSON but everyone who lives in this country and professes GENUINE LOVE and CONCERN for it and its people…

When was the last time that you did something for your COUNTRY and your FELLOWMAN without anything to gain? For myself, this is something I would need to reflect on SERIOUSLY and HONESTLY…

RECLAIMING OUR HUMANITY

MASS FOR JUN LOZADA

LA SALLE GYMNASIUM, GREENHILLS

17 FEBRUARY 2008

Our Holy Father concludes, “the capacity to suffer for the sake of the truth is the measure of humanity.”

On this Second Sunday of Lent, during which we are asked to reflect on the Transfiguration of Jesus Christ, I wish to touch on three themes that have to do with our moral transformation as a people:  first, Ascertaining Credibility; second, Rediscovering our Humanity; and third, Witnessing to the Truth.  In so doing, I hope to invite all of you to reflect more deeply on how we, as a nation, might respond to the present political crisis in which our identity and ethos, our convictions and integrity, in fact, who we are as a people, are at stake.

I.  ASCERTAINING CREDIBILITY

Jun, as Sen. Miriam Santiago has grilled you to ascertain your credibility (or was it to undermine your credibility?), allow me to raise some important questions to consider in the very process of discerning your credibility.  Allow me to do so by drawing on my own counseling experience.

Very often, a young rape victim initially suppresses his or her awful and painful story, indeed wills to forget it, in the hope that by forgetting, he or she can pretend it never happened.   But very often, too, there comes a point when concealing the truth becomes unbearable, and the desperate attempts to supposedly preserve life and sanity become increasingly untenable.

At this point the victim of abuse decides to seek help.  But even after having taken this step, the victim, devastated and confused, will tell his or her story with much hesitation and trepidation.  It should be easy to imagine why. In telling the truth, one risks casting shame on himself or herself, subjecting oneself to intense scrutiny and skepticism, and jeopardizing one’s safety and those of his or her loved ones, especially when one dares to go up against an older or more powerful person. 

Similarly, it is easy to imagine why Jun would initially refuse to challenge the might of Malacanang.   Who in his or her right mind would accuse Malacanang of crimes against our people and implicate the First Family in a sordid tale of greed and corruption, knowing that by doing so, one endangers one’s life and the lives of his or her loved ones? We are, after all, living in dangerous times, where the government has not hesitated to use everything in its power to keep itself in power, where it has yet to explain and solve the numerous cases of extra-judicial killings.  

But Jun is in his right mind.  His story rings true especially in the face of the perils that he has had to face.  And by his courage, Jun has also shown that it is not only that he is in his right mind; his heart is also in the right place.

Hence, my personal verdict: Jun, I believe that you are a credible witness.  And if hundreds have gathered here this morning, it is probably because they also believe in you.  Mga kapatid, naniniwala ba kayo kay Jun Lozada? Naniniwala ba kayo sa kanyang testimonya?  Kung gayon, palakpakan po natin ang Probinsyanong Intsik, si Mr. Jun Lozada.

Jun, we hope that by our presence here, you may find some consolation.  Pope Benedict XVI writes that “con-solatio” or consolation means “being with the other in his or her solitude, so that it ceases to be solitude.”  Jun, be assured that your solitude is no longer isolation as we profess our solidarity with you.  Hindi ka nag-iisa.  We are committed to stay the course and to do our best to protect you and your family and the truth you have proclaimed.  

II.   REDISCOVERING OUR HUMANITY

What makes Jun a credible witness to us? 

I think Jun is credible not simply by virtue of his being an eyewitness to the unmitigated greed of some of our public officials. Perhaps more importantly, Jun is credible because he has witnessed to us what it means to be truly human.

Which leads me to my second theme:  What does it mean to be human?  How might we rediscover our humanity?      

Allow me to quote Pope Benedict XVI, who in his latest encyclical, Spe Salvi, has written:   â€œthe capacity to accept suffering for the sake of goodness, truth and justice is an essential criterion of humanity, because if my own well-being and safety are ultimately more important than truth and justice, then the power of the stronger prevails, then violence and untruth reign supreme.  Truth and justice must stand above my comfort and physical well-being, or else my life becomes a lie. . . For this … we need witnesses—martyrs ….  We need them if we are to prefer goodness to comfort, even in the little choices we face each day.”

Our Holy Father concludes, “the capacity to suffer for the sake of the truth is the measure of humanity.”

Isn’t this the reason we emulate our martyrs: Jose Rizal, Gomburza, Evelio Javier, Macli-ing Dulag, Cesar Climaco and Ninoy Aquino?  They have borne witness for us what it means to be truly human—to be able to suffer for the sake of others and for the sake of the truth.

I remember Cory recalling a conversation she had with Ninoy while they were in exile in Boston.  Cory asked Ninoy what he thought might happen to him once he set foot in Manila.  Ninoy said there were three possibilities: one, that he would be rearrested and detained once more in Fort Bonifacio; two, that he would be held under house arrest; and three, that he would be assassinated.

      “Then why go home?” Cory asked.

      To which Ninoy answered:  “Because I cannot allow myself to die a senseless death, such as being run over by a taxi cab in New York.  I have to go home and convince Ferdinand Marcos to set our people free.”

Witnessing to one’s deepest convictions, notwithstanding the consequences, is the measure of our humanity.  Proclaiming the truth to others, whatever the cost, is the mark of authentic humanity. 

Jun, we know you have feared for your life and continue to do so.  But in transcending your fears for yourself and your family, you have reclaimed your humanity.  And your courage and humility, despite harassment and calumniation by government forces, embolden us to retrieve and reclaim our humanity tarnished by our cowardice and complicity with sin in the world.  You have inspired us to be true to ourselves and to submit to and serve the truth that transcends all of us.

III.  WITNESSING TO THE TRUTH

This leads us to our third and last theme: witnessing to the truth.  In his encyclical,  Pacem in Terris, Pope John XXIII exhorts that it is the fundamental duty of the government to uphold the truth: “A political society is to be considered well-ordered, beneficial and in keeping with human dignity if it grounded on truth.”   Moreover, the encyclical explains that unless a society is anchored on the truth, there can be no authentic justice, charity and freedom. 

Every government is therefore obliged to serve the truth if it is to truly serve the people.  Its moral credibility and authority over a people is based on the extent of its defense of and submission to the truth.  Insofar as a government is remiss in upholding the truth, insofar as a government actively suppresses the truth, it loses its authority vested upon it by the people.

At this juncture, allow me to raise a delicate question: At what point does an administration lose its moral authority over its constituents?

First, a clear tipping point is the surfacing of hard evidence signifying undeniable complicity of certain government officials in corruption and injustice, evidence that can be substantiated in court.

Hence, during the Marcos Regime, the manipulation of Snap Election results as attested to by the tabulators who walked out of the PICC was clear evidence of the administration’s disregard for and manipulation of the collective will of the people in order to remain in power..

During the Erap Administration, the testimony of Clarissa Ocampo, claiming that Pres. Erap had falsified Equitable Bank documents by signing as Jose Velarde, was the smoking gun that triggered the rage of our people.

Allow me to respond to the same question by pursue an alternative track of argument: an administration loses it moral authority over its people when it fails in its fundamental duty to uphold the truth, when it is constituted by an ethos of falsehood.  When a pattern of negligence in investigating the truth, suppressing the truth and harassing those who proclaim the truth is reasonably established, then a government, in principle, loses its right to rule over and represent the people.

Regarding negligence: Do the unresolved cases, such as the the failed automation of the national elections, the fertilizer scam, the extra-judicial killings, and the “Hello, Garci” scandal, constitute negligence on the part of the GMA Administartion to probe and ferret out the truth?                                   

Regarding covering-up the truth:  Does the abduction of Jun Lozada and the twisting and manipulation of his narrative by Malacanang’s minions constitute concealment of the truth?  Was the padlocking of the office of Asst. Gov’t Counsel Gonzales who testified before the Senate regarding the North Rail project anomaly an instance of covering-up the truth?

Regarding the suppression of the truth: Does the issuance and implementation of E.O. 464, which prevents government officals from testifying in Senate hearings without Malacanang’s permission, constitute suppression of the truth?  Was the prevention of AFP Chief of Staff Gen. Senga and six other officers from testifying before the Senate with regard the “Hello, Garci” scandal tantamount to a suppression of the truth?  Was disallowing Brig. Gen. Quevedo, Lt. Col Capuyan and Lt. Col. Sumayo from appearing before the Lower House an instance of hindering the truth from surfacing?

And regarding harassment of those who proclaim the truth: Are the abduction of Jun Lozada and the decision to court-marshall Gen. Gudani and Col. Balutan for disregarding Malacanang’s order not to testify before the Senate examples of punishing those who come forth to tell the truth?

            By conflating one’s responses to all these questions does one arrive not at hard evidence showing culpapility on the part of some government officials, but a ghestalt, an image which nonetheless demands our assessment and judgment.  I invite all of you then to consider these two methods of evaluating and judging the moral credibility of any government, the moral credibility of our present government.

            Allow me to end with a few words about an Ignatian virtue, familiaritas cum Deo. To become familiar with God involves the illumination of the intellect, coming to know who God is and what God wills. But it also involves the conversion of the affect, the reconfiguration of the heart.  Becoming familiar with God entails transforming and conforming my thinking, my feeling and my doing in accordance to the Lord’s, which can only be the work of grace.

            Familiarity with God thus entail rejoicing in what God delights—the truth; abhoring what God detests—falsehood; being pained by what breaks the heart of God—the persecution of truth-seekers.  Familiary with God means sharing the passion of God for the truth and the pathos of God whenever the truth and the bearers of truth are overcome by the forces of the lie.

            On this Second Sunday of Lent, as we contemplate the transfiguration of Jesus Christ on Mount Horeb , we pray that our hearts and minds be so transfigured and so conformed to the mind, heart and will of the Jesus, our way, our life, and our truth.

            May the Lord bless and protect you, Jun, and your family.  May the Lord bless and guide us all into the way of truth.  Amen.

We must pray hard for a miracle of change of hearts and get back to good values. Our country is in a cleansing phase. let us pray together Amen

AN URGENT CALL FOR NATIONAL MORAL TRANSFORMATION

Our country once more stands in shock at the revelation of the extent
of
corruption, bribery, and violation of human rights, in the government.
 
We are numbed and dispirited at the seemingly endless stream of
controversial cases involving public officials in the highest rungs of
governance and power acting as predators to our hapless people, who are

ultimately the victims of corruption in government.

But even as we feel this way, we see a ray of light, and remain
hopeful,
with the emergence of persons who, braving grave risks to themselves
and
their families have come out and spoken the truth.  This leads the way
for us to get involved meaningfully in ferreting out the truth, in
giving moral support, in partnering with them, and in strongly
expressing our demand for accountability from government.  We can no
longer remain quiet or stand in the sidelines unaffected by all this.

The likes of Fr. Ed Panlilio, governor of Pampanga, Mr. Rodolfo Lozada
Jr., among others, stand out as our modern-day prophets in flesh and
blood, buckling the destructive power brokers that sap our nation of
strength and hope.  Their moral courage invites us to be in solidarity
with them and join our individual efforts together in transforming our
society. That we too may become prophets in this critical time in our
history as a people.

We in the Magis Deo Community, therefore, earnestly and strongly appeal

to the President and her official family, including perhaps her
personal
family, the Congress, and the Courts, to be of one mind and spirit in
heeding our people’s cry for justice, genuine reforms, and morality in
public service.  Only then can our people begin to trust again and
become part of the solution to our manifold problems.

In closing permit us to offer the following concrete steps that
hopefully can trigger action from our national leadership, and from our

people as well.

    * For Malacanang to allow the truth to come out, whoever gets hurt,

by giving clearance to its people involved in all alleged graft cases
not only to testify but to tell the truth and make available all
evidence necessary for their successful prosecution.  This will bring
closure to these cases that have continuously frayed the moral fabric
of
our society.
    * For our Senators and Congressmen/Congresswomen to be able to rise

above narrow partisan politics and the seductions of power and once
more
become genuine representatives of our people, listening and responding
to their needs.

    * For our people to:
          o Consistently write to their respective congressmen and
senators, as well, and disavow support for them if they fail to pursue
and sustain efforts at moral recovery in their actions as our
representatives.
          o Monitor actions of Malacanang, Congress, the different line

departments, and law enforcement agencies, on how they pursue or
violate
the people’s interests, by networking with like-minded and like-hearted

people in these offices, with civil society, the Church, media,
business, other public interests groups, and with our people at large,
to create deeper broad-based awareness and unified action in this
regard.
          o Demand, attend, and support public hearings on cases that
have direct bearing on the public interest, while relentlessly pursuing

credible closures on these cases.
          o Exercise vigilance by documenting and reporting even the
smallest acts of graft and corruption, and violation of human rights,
such as those taking place in local government units, the police, BIR,
Customs, LTO, and other instrumentalities of government, ever mindful
of
our social conscience.

Let us be inspired by what the late US Senator Robert Kennedy once
said,
“Each time a person stands up for an ideal, or acts to improve the lot
of others, or strikes out against injustice, he sends forth a tiny
ripple of hope.  And crossing each other from a million different
centers of energy and daring, those ripples build a current which can
sweep down the mightiest walls of oppression and resistance.”
  
And finally, in full support of the stand of the CBCP for communal
action to serve the cause of truth, we enjoin all families in this our
beloved country to come together and hold prayer meetings, vigils, and
rallies to commend to God our fervent hope for a better Philippines
where justice and love bring about peace and prosperity for all our
people.

THE  MAGIS DEO COMMUNITY

(Sgd.) Levy and Roxanne Espiritu                       (Sgd.) Ed and
Claire P. Palma
         
Chaircouple                                                       
Social Advocacy Committee

                              (Sgd.) Rev. Fr. Ruben M. Tanseco, S.J.
                                         Spiritual Director

Here is an updated checklist of documents and the costs:

Homestudy Report ( this will be done by the social worker appointed by the court or from NCR of dswd)

NSO Authenticated birth certificate of child and both adopting parents;

Marriage Contract NSO certified

Written consent to the adoption by son
living with the applicant, who are at least ten (10) years old;
two 3R or bigger picture of son solo and with family, school records of your son like grades or diploma, and baptismal

Physical and medical evaluation by a duly licensed physician; and when appropriate, psychological evaluation of both
adopting parents; (this will be shown to the DSWD)

NBI/Police Clearance, metropolitan, regional trial court and barangay clearances of both adopting parents from quezon city;

As to cost, all government fees such as filing fee, NSO certifications filing fees after securing the decision for entry in the city of the childs birth and city where the adoption decision is made is for your account.(estimate 12 thousands)

plus cost of publication onthe adoption issue (cost depends on newspaper chosen by the court)the last I did cost (P8,000 for publication cost)

the psychological and Physical health evaluation which will be shown to the social worker and not to
the court. .

Latest income tax return or any other documents showing financial capability, e.g. Certificate of Employment, Bank
Certificate or Statement of Assets and Liabilities;

Three (3)  moral character references, e.g. the local Church/Minister, the employer, and a non-relative member of the
immediate community who have known the applicant(s) for at least three (3) years;

Pictures of the applicant(s) and his/her immediate family taken within the last three (3) months;

Certificate of attendance to pre-adoption fora or seminars call  Phippine Social Welfare Dept.

Professional fee-   upon request pesos payable on installment .

downpayment of     x balance of  x monthly until fully paid

The time frame of the case is about one year depending on the court calendar.

Sincerely yours

Adrian O. Sison

www.adrian.i.ph

 

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