justice

The Philippine Justice System…can it still be trusted?

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The Philippine Justice System…can it still be trusted?
By Apolinario Villalobos

Some people mispronounce “lawyer” as “liar”. At the rate guilty parties get scot-free despite their glaring offenses, the second allusion to the lawyer as a liar, seems to hold water. But, before all lawyers condemn me, I would like to make it clear that just like the rest of professions that are tinted with dishonesty, there are some law practitioners who try their best to be honest…still. In this profession, the rule is “my words against your words”. Whoever can persuade the presiding judge based on their painstakingly researched proof, makes the day. That is supposed to be way how the trial should be done.

Today, however, there are factors to consider: integrity of the presiding judge and cost of the influence, name of the lawyer, influence of the media in case of sensational issues, and persistent courage of the aggrieved to pursue the case.

It cannot be denied that some judges have been disrobed of their authority after giving in to the tempting offer of wealthy defendants in connivance with their lawyers. News items about this shameful occurrence, find their space in broadsheets and tabloids, even broadcasted over radio and television. The future of a case may also hinge on the image of the lawyer, as those with historically reputable name are given more positive expectation, an impression that counts a lot. For the sensational cases, the media plays a vital role as it can stir the public’s emotion and opinion. On the other hand, the courageous persistence of the aggrieved will decide if the case will still be pursued, in the face of tempting “compensation” in exchange for their grief.

The popular joke is that, if one wants to hear the best lies, he better attend trials in court. It is where one can hear oratorical dissertations that can move one to shed a tear or two and can turn one into a savage seething with anger. All these happen under, not the gaze, as the eyes are covered, but the shadow of the so-called Lady Justice holding a weighing scale perfectly balanced.

However, one particular and interesting opportunity can be viewed via TV – the Binay case. The viewers with weak and sickly heart, though, are counseled not to view it as they will just clasp their painful chest after witnessing the effort of his lawyers in covering very obvious wrongdoings with their circuitous statements. These “lawyers” try their best to bleach clean their client, hoping to high heavens that the senators and the viewing public will believe them just because they finished their Law from reputable universities!

In view of the above, with earnest and all innocence, I wonder if the Lady Justice is still reliable today. Can she defend the innocent Filipinos facing trial, with her sword? Can she make a good judgment, ensuring a perfectly-balanced scale with her eyes covered? Obviously, with her uncovered ears, her judgment shall be based on the best delivered lies!

Creation Care, Ecological Justice and Ethics by Patriarch Bartholomew

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It is seldom that an Ecumenical Patriarch is given exposure for his views. During the recent visit of Patriach Bartolomew in Manila, he delivered a speech in which he shared his seldom-heard views about the most important issue – ecology, correlating it to man’s obligation for the sake of self-preservation. Though simply stated, his message is full of inspiration:

Reflections by Ecumenical Patriarch Bartholomew at the Forum held at the National Museum in Manila

CREATION CARE, ECOLOGICAL JUSTICE AND ETHICS

“Toward COP 21: Civil Society Mobilized for the Climate”
(February 26, 2015)

Distinguished forum participants,
Many of you may be surprised that a religious leader concerned with “spiritual” values is accompanying a political leader involved with “secular” issues. After all, what does preserving the planet have to do with saving the soul? It is widely assumed that climate change and the exploitation of natural resources are matters concerning scientists, technocrats and politicians.
Yet, the preoccupation of the highest spiritual authority in the worldwide Orthodox Church, namely the Ecumenical Patriarchate, with the ecological crisis demonstrates that we cannot have two ways of looking at the world: religious on the one hand and worldly on the other. We cannot separate our concern for human dignity, human rights or social justice from concern for ecological preservation and sustainability. These concerns are forged together, an intertwining spiral that can descend or ascend. If we value each individual made in the image of God, and if we value every particle of God’s creation, then we will care for each other and our world. In religious terms, the way we relate to nature directly reflects the way we relate to God and to our fellow human beings, as well as the way we relate to the biodiversity of creation.
At stake is not just our respect for biodiversity, but our very survival. Scientists calculate that those most harmed by global warming in the future will be the most vulnerable and marginalized. It is those living in the typhoon-prone Philippines who are being forced not only to deal with the miseries of flooded homes and prolonged disruption, but to make fundamental changes in their way of life. And there is a particularly bitter injustice about the fact that those suffering its worst ravages have done least to contribute to it. The ecological crisis is directly related to the ethical challenge of eliminating poverty and advocating human rights. Food security was the foremost issue at the United Nations climate change discussions in Geneva this month.
We are convinced that Asia holds many of the answers to a more biocentric worldview; Western industrialized nations must be humble to listen and learn. Only a few days ago, in India, the world’s public health leaders concluded that fossil fuels are detrimental to human health and wellbeing. And the Philippines – already a leader in geothermal and hydropower – are committed to a path from low carbon to zero carbon in a partnership between the public and private sectors.
This means that global warming is a moral crisis and a moral challenge. The dignity and rights of human beings are intimately and integrally related to the poetry and – we would dare to say – the rights of the earth itself. Human rights in the West have long been criticized for individualism. So will we recognize the faces of the thousands – men and women, mothers and children, elderly and disabled – lost when Typhoon Yolanda hit Guian at 4.40am on November 8th, 2013? On that day, by providence or serendipity, our church celebrates the feast of the holy angels. Will we remember the haunting photographs of that nightmare? The number of deaths horrifies us – but what most painfully reaches our feelings is the individual faces of loss and terror.
And what about the rights of the earth – of which we are a part and apart from which we cannot exist? Who will speak for the voiceless resources of our planet? Who will protect the silent diversity of its species? Will we accept responsibility for pushing our environment over the tipping-point?
In the discussions about climate change, some take a fatalistic attitude, arguing that we should give up all efforts to prevent further changes and instead direct our efforts towards adapting to the inevitable. But the response from those experiencing the effect of climate change is clear: adaptation is not enough. Fundamental changes need to be made at the level of global policy making, and made as a matter of urgency.
Wealthy, industrialized countries have unquestionably contributed most to atmospheric pollution. In our effort, then, to contain and reverse global warming, we must honestly ask ourselves: Will we in the West, in more affluent countries, sacrifice our self-indulgence and consumerism? Will we direct our focus away from what we want to what the rest of the world needs? Among all the facts and statistics, the summits and debates, it is essential for us to remember the human faces of those who suffer because of climate instability. Will we recognize and assume our responsibility to leave a lighter footprint on this planet for them and for the sake of future generations? We must choose to care; otherwise, we do not really care at all about the creator or the creation.
The choice is ours! We stand at a critical moment in the history and future of our planet, a time when our human family must choose future of our earth community. The protection of our planet’s vitality and diversity is a sacred task and a common vocation. At a summit organized by our Church two years ago, former NASA climate scientist Professor James Hansen observed: “Our parents honestly did not know that their actions could harm future generations. But we, our current generation, can only pretend that we did not know.”
It is not too late to act, but we cannot afford to wait; we certainly cannot afford not to act at all. We all agree on the necessity to protect our planet’s natural resources, which are neither limitless nor negotiable. We are all in this together: people of faith must practice what they preach; citizens of the world must clearly voice their opinion; and political leaders must act urgently and decisively.
Dear friends, you will now appreciate why a religious leader is concerned with the ecological crisis. With the voices of those angels who died in Typhoon Yolanda echoing in our ears, we must make the strongest possible call for change and justice at the Climate Conference in Paris next December. This is our ethical and honorable obligation; this is our word of promise and hope to the entire world.