TOURISM IN THE PHILIPPINES: A VIEW FROM THE UNDERSIDE
An Ecumenical Coalition On The Tourism
21 – 23 October 2008
NCCP Ecumenical Center, Quezon City, Philippines
DAY 1:
9:15 AM:
Opening Song: We Shall Overcome by Lei Garcia (Contact Philippines)
9:17 AM:
Opening Rites:
Sand beaches…
Symbolisms of Basket, Slipper, Maskara, Sunglasses,
9:23 AM:
Invocation: Sister Francis Anover, RSM
9:24 AM:
Welcome Remarks: Bishop Toquero
“Many of the Indigenous People have been deprived of ancestral lands… problems in
Mindanao and other province. As we seek peace and justice, we hope that we can find
peace and justice with our dialogue and with looking at the whole picture of peace not
only in the Philippines but also in the whole world. Once again, welcome…”
9:28 AM:
Recognition of Participants
9:31 AM:
Introduction: Tita Menchie
Our Activity is a joint activity with ECOT, an international organization based on Chiang
Mai. The activity is composed by many regional ecumenical organizations. This is a joint
initiative of ECOT and Peace for Life. Peace for Life doesn’t work on its own, we work
with many partners. We have a network with many working groups. (Enumerated the
different organizations)…those are the groups that help organize this undertaking.
We are an international interfaith movement for peace. We work with Muslims,
Buddhist, some Hindus. Our idea is to build a solidarity group with faith communities
and secular organizations on key issues. Some of the emerging issues (that we tackle) are
about women and ecological justice. This is apart from the overall framewor, the work of
peace for life.
Just to give you a background, we are an international movement. Our working
committee is composed of very committed faith based organization. Focused on southsouth solidarity work. At the moment we are all Filipinos that compose the secretariat.
In response to the “Bush terror”, the NCCP in cooperation with WCCP and Christian
Conference of Asia, organized this solidarity network among churches and faith based
groups.
It was launched in Korea. In Dec 2004, we have the inaugural forum at Davao. The
theme was “Christian Muslim Solidarity in the Era of Empire.” The main partner in
organizing the inaugural forum is a Mindanao based organization.
The consultation that we are having is very timely because a huge international
conference is taking place in Cebu which is sponsored by UNWTO. And we are also
celebrating the 25th anniversary of ECOT. An organization that is stood time and has
been working on relevant issues.
Just to give you a little more background, let me read to you excerpts on the concept
paper. But prior to this activity, we already have to other previous activities. One of
which was held in Nepal. The group in the Nepal visit was Environmental Trekking.
They organized our exposure to the countryside as tourist as we dialogued with the
rebels. Another was last year at Palestine, Israel. One of the groups in one of the visits
also was an Alternative Tourism Group. Here we can see how groups working on tourism
issues and our group working on justice issues can really collaborate.
Excerpt from the concept paper:
“The idea for a Philippine consultation came out of a felt need to revisit
the issues that made necessary the establishment of ECOT as an advocacy
group on toursim in view of some very serious concerns that have come to
prominence in the last couple of decades, not the least of them is the
transformation of mass tourism into one of the world’s biggest and fastest
growing industries, and one which is now being touted as an essential
development thrust to deliver impoverished nations to heights of
prosperity. The 21st century is becoming characterized by developing
countries on the offensive of out-hyping each other in offering their
respective paradise as the ultimate destination of pleasure/adventure
seeking tourists with foreign currencies to spare.
This new collaboration offers an opportunity to widen analyses of isses
and provide added perspective for the enrichment of each other’s
advocacies, the effective application of which is to be able to identify and
pay close attention to the intersections of concerns that could broaden the
areas of solidarity and activism. This is particularly relevant givent he
growing popular consciousness on critical issues like climate change;
depletion of fossil fuels and mineral resources and the attendant race for
contral of what remains of these; food and water shortages; erosion of
cultural-social bonds and ethic identities; religious extremism; and the
obscene distribution of wealth, income, and power, all of which have more
than mere tangential relevance to PfL’s and ECOTs objectives.
So what about global tourism? And why should the world social justice
movement subject it to close scrutiny?
Current discourse on tourism puts it among the most essential activities
and the simplest route for poor countries to provide employment, for
communities to benefit from direct North-South income transfer. Charged
with politically-correct terminologies – sustainability, corporate social
responsibility, preace-building, community-based ecotourism – the push
for tourism development is being presented as the ultimate solution to
some of the world’s biggest problems, poverty among them.
Leading international agencies (e.g., the World Bank, UN World Tourism
Organisation, the International Monetary Fund) along with business
organizations are pushing countries around the world to make tourism into
a truly global industry. In direct language, this translates into pressuring
governments to open up service industries to unrestricted access by
multinational big businesses and minimal domestic supervision. The
World Trade Organisation (WTO) has already within its auspices GATS
(General Agreement on Trade in Services) and TRIMSs (Trade-Related
Investment Measures) geared for the total liberalization of, among other
activities, the tourism industry worldwide. Under these two instruments,
services, including utilities will need to be opened up to international
capital.
Agruably, there are areas where resident communities have reaped
considerable financial benefits, even windfall, from mass tourism. This
explains why many local governments and certain communities are
enthusiastic about transforming their little known islands and exotic
hideaways into tourist hubs.
Tourism, however, is much more complex that most economic activities in
the way it touches so many aspects of life, and in a way it can affect,
perhaps irreversibly, environment, resource allocation, people, social
structures and ethos. Tourism is big business with colonial roots, and it
maintains the same unequal trading relationships, dependencies, and
division of labour that characterize global capitalism, with the added
dimension of overtly commodifying everything – natural resources and
ecosystems, national patrimony, cultural heritage – for short-term gains.
A big predicament that faces the socially concerned is the certainty that
mass tourism, sustainable or not, is here to stay and is bound to get even
bigger and widespread at least in the next several decades. So much is at
stake in allowing mulitiation big business and capital-subservient
governments to have a free hand into tourism development. It is
imperative that people are made aware of what the stakes are so
countermeasures may be undertaken. Education, vigilance and activism
are still the best weapons there are.”
The Objectives of the Consultation are as follows:
9:57 AM:

Present a comprehensive analysis of global tourism as it is
developing viewed within the framework of social and
environmental justice;

Highlight focal areas for advocacy and activism and lay the
groundwork for further initiatives;

Analyze the Philippine Tourism Act of 2008 and identify areas
and methods of intervention;

Come up with a plan to develop solidarity tourism in the
Philippines as part of Philippine participating groups’ advocacy
and education activities; and

Draw up concrete proposals for cooperation between ECOT
and the participating organizations.
Introduction of Guest Speaker: Tita Menchie
Cesar D’Mello was the Director of Radio Veritas in the height of Martial Law. Married to
a Filipina. He is Australian by citizenship. He comes from India and he studied Theology
in Ateneo de Manila University. Let’s welcome him…
9:59 AM:
Guest Speaker: Cesar D’Mello
Tourism intersects with many sectors: ecology, government, women, gender, etc. It is in
this city, as far as 1980s, a group of people came from various sectors concerned in
tourism, some of the people have passed on but the idea is still there. It has continued
throughout the years.
Even in the passage of time, the idea has remained the same…
“All those people came with their own experience of tourism; they all
came form backgrounds where tourism was touted (at least one of) the
means of economic salvation and a ‘smokeless industry’. Some of them
viewed the whole experience formt he perspective of tourists, some were
workers in hotels and other tourist related industries, some lived in places
whre traditional and productive land had been taken over for tourism,
some were aware that their cultural identity was under threat by tourism,
for some their livelihood was at risk, some saw prices of food skyrocket
under the pressure of consumer demand boosted by tourism, some were
seeing their environment savaged while others saw human dignity
assaulted and prostituted by the tourist experience.
I would like to share with you a poem written by a Malaysian poet sometime in 1985
entitled “When the tourist flew in”.
WHEN THE TOURIST FLEW IN
The Finance Minister Said
“It will boost the Economy
the dollars will flow in.”
The Minister of Interior said
“It will provide full
& varied employment
for all the indigenes.”
The Minister of Culture said
“It will enrich our life…
contact with other cultures
must surely
improve the texture of living.”
The man from the Hilton said
“We will make you
a second Paradise;
for you, it is the dawn
of a glorious new beginning!”
when the tourists flew in
our island people
metamorphosed into
a grotesque carnival
--a two-week sideshow
when the tourist flew in
our men put aside
their fishing nets
to become waiters
our women became wholres
when the tourists flew in
what culture we had
flew out of the window
we traded our customs
for sunglasses and pop
we turned sacred ceremonies
into ten-cent peep shows
when the tourists flew in
local food become scarce
prices went up
but our wages stayed low
when the tourists flew in
we could no longer
go down to our beaches
the hotel manager said
“native defile the sea-shore”
when the tourists flew in
the hunger & squalor
were preserved
as a passing pageant
for clicking cameras
-- a chic eye-sore!
When the tourist flew in
We were asked
To be ‘side-walk ambassadors’
To stay smiling & polite
To always guide
The ‘lost’ visitor…
Hell, if we could only tell them where we really want them to go!
ECOT was founded in 1982 and the poem was written in 1985. And today, we are still
asking the same questions.
The facts of the ground and the writing on the wall are clear. Tourism is
proving to have severe social costs in the developing world and elsewhere.
The entire enterprise is top heavy, and ignores the need and protection of
host communities. It violates their dignity and their rights. It disregards
and ‘ commodifies’ their culture. It abuses their women and children and
upsets the balance of their natural surroundings. It exploits workers and
is based on patterns of global relationships and transactions that are just
and inequitable…
Clearly the context has remained the same. But the issue has become widespread because
tourism has become the biggest industry in the world. The size of the industry is about
10% of GDP.
By next year it is estimated that a billion, a thousand million entrants for tourism on
holiday for leisure purposes will be coming in from all over the world. They are
traveling as human beings with baggage of expectations and demands. And a good many
are traveling with bad intentions in their hearts. The impact is in the form of people
traveling from other countries with clear intentions with are not always good.
“The tourism industry has evolved over this time. It has now grown to
become a juggernaut whose outlays according to some calculations
amount to some ten percent of global GDP! The growth in the number of
leisure travelers is set for a continuous rise, heading in the not too distant
future for a figure of aournd a billion travelers a year. Various forms of
tourism have evolved to cater to the desires and demands that define the
many niches that exist among consumers. We are familiar with terms
such as ‘cruise tourism’, ‘trek tourism’, ‘heritage tourism’, ‘slum
tourism’, ‘regugee tourism’, and so on. Over the last twenty five years,
we have been assailed by a growing tourism lexicon that includes jargon
such as ‘ecotourism’, ‘sustainable tourism’, ‘pro-poor tourism’, and the
like. Often these terms begin with a sound basis, and often, soon enough,
are debased as the tourism industry subsumes them for their own
advertising and promotion without genuinely altering their offerings in the
light of what the terms originally meant.”
You have places here that where people lives on on boats and there are tourists who want
to take pictures infront of these boat. We are talking about thousands of people invading a
particular place. Aside from this, there is also this so-called Medical tourism which is not
a felt need by the local communit. It is only a commercial and medical need that is
mainly economic. “Medical tourism” is just making it softer, a jargon. It sounds nice but
who benefits from medical tourism? Who misses out? Do you think that the prices of
medical will go down?
“Has tourism been of benefit?”
It has been of benefit in the business industry from 1% to 10% of global GDP. WTO has
kept on saying that tourism is the answer to poverty issues. It is ironic that the meeting in
Cebu will be held in five star venue.

The diversion of essential people’s resources such as land,
water, electricity, other infrastructure to entertain tourisst and
support hotes, resorts, golf courses, amusement parks, etc.

The loss of revenue to host countries as a result of the financial
advantages gained by foreign and domestic business interests
through tax concessions and holidays, subsidized land and
other costs, import advantages, reduced wages and worker
conditions, etc.

The social and economic impact of displacement caused by
tourism infrastructure development;

Ecological damage and loss incurred in developing countries in
the course of sustaining a tourism enterprise through
inappropriate development;

Climate change concerns and implications through air travel
and destruction of natural resources;

The social costs through the abuse of women and children, and
trafficking;

The costs entailed in the commercialization, commodification
and denigration of indigenous and local culture;

The cost to host communities through health hazards, arising
from tourism activity involving HIV/AIDS, drugs and
narcotics, etc.;

The human rights violations that occur in the name of tourism.
Climate change is a serious threat and this is just not a dream. The sea in Bali is
changing not because there is a change in Bali… but because of what’s happening around
the world. In the North Pole, in five year time, the ice will melt. Has any thought has
been given especially to sustainability.
When a tourist trip is good for the Philippines, the economics and social costs do not add
up. Even if they pay a certain money, the bulk goes back to his country. A small pot is
sent to the host country because it is arranged by travel agencies. We are saying that
instead of the 1st world subsidizing, aiding a developing economic. It is the other way
around. It is the developing country that subsidizes the tourist experience of the 1st world.
You have to analyze what the facts are.
10:33 AM:
Questions and Comments
Salinlahi: What is your comment about the existence of “Reality TV” where they go to a
place and stay there for more than a month? I think is one tourism issue.
s
Cesar: ECOT is not about abolishing tourism. It is human nature. Our question is the
structure of tourism. Reality tourism, a new facet, it is like “halo-halo.” On the one
hand, there is the desire of people to travel not in a package. That is good when they
allow a local community take charge. If the result of that is they will have a deeper
understanding but if they come as “voyeurs.” Now, we should be careful.
Tita Menchie: I guess what he was trying to say is something about the TV program.
ECOT: I happen to attend in Bislig Mindanao for a consultation. I was shocked to know
that the parents are prostituting their own children because of poverty. My concern is,
what is the role of the churches in this issue? I think that the churches should be
challenged with this sex tourism.
Rey Natividad: While you were presenting, I remembered my experience in the 1980s. Is
peter holden still alive? You made mention of the 25 years of ECOT and I’m wondering
if you have published success stories about this issue where we have actually stopped the
onslaught of these activities?
Sister Mau: I don’t know if you’re aware that in Baguio that we have a farm that has
become a tourist destination. It has flourished. It’s one of the tax payers in baguio. We
are being invited to duplicate the same thing in zamboanga. But it was in line with
retiring haven. So when we learned about the consequences, we turned down the
invitation of this agreement because the presence of foreigners with plenty of money
attracts prostitution. I would like to know the implication of this similar situation in
chiang mai.
Cesar: I have lived enough with churches to know that sometimes fail because of human
issues. Child, sex and gender tourism are huge concern just like in Europe. The strength
of the church is the ability to speak for the people. However, some churches failed
because of human issues.
Because of limited resource, we have not done that. But we have success stories that
perhaps should be put into paper. ECPAK? is one success story. The situation in Chiang
Mai relates in the situation in Thailand. The political situation is very unstable. One little
cameo about the struggles of Thai community is experience. There is one popular
community where fireflies are common. Tourists came to see the fireflies. The business
community hired huge boats which disturbed the fishes. So the tourist said they will stay
in the local houses and there are instances where they took advantage of the women in the
household. That community became very divided. The issue of poverty continues. So
one has to be careful how we should advocate tourism.
11:00 AM:
BREAK
11:20 AM:
Tita Vivian: Introduction of 2nd presentor from IBON
Tourism requires an entire cultural revolution, a revamp.
Two reactions from the labor sector (KMU GLO-RAIN) Rogelio Suluta and Clemente
Bautista Jr. (National Network for the Environment)
11:27 AM:
IBON Presentation
State of Philippine Tourism: Presented by IBON Foundation, INC.
Introduction (get copy)
PPT presentation (get copy)
12:11 PM: Summing Up: Tita Vivian
Tourism is a political tool in terms of indoctrinating people.
Reactions:
I would like to reaffirm that in the Philippines, sex tourism is well established. Packaged
tours are being given to foreign tourists. The social cost is that women and children are
being exploited by tourists.
Kalikasan: Sa aming mga kampanya, we came across some tourism projects na
nagkakaroon ng epekto di lamang sa kalikasan kundi pati sa mga mamamayan.
Malaki nga ang epekto ng eco-tourism sa kalagayan ng ating kalikasan. May mga
proyekto, programa ang gobyerno na nagdudulot ng pagkasira ng kalikasan na siya ring
nagiging dahilan sa pagkawala ng potential investment for tourism.
Sa amin, nakita namin sa mga projects that it’s an issue of land grabbing, land issues and
community resources. Sa Bohol, maraming mga kababayan na pati ang kanilang mga
komunidad ay napa-privatize. Ang issue ng tourism at nagiging dahilan din ng loss of
livelihood. Particular ang mga magsasaka na napalikas sa bukirin dahil sa pagtatayo ng
mga golf courses. Sa Nasugbu, ang mga mangingisda ay di makapangisda sa mga
“protected areas” pero ang mga tourists divers ay pwede. Ang pangatlo, ang issue ng
ecological degradation. Katulad ng Boracay, ang unang impact ay degradation and
destruction of marine ecological system. At dahil hindi nakaya ang dagsa ng mga tao sa
area ay nagkakaron din ng problema sa waste management. Gayun din sa promotion ng
governmentment tungkol sa tourism projects. Katulad ng Hanjin hotel sa subic area na
isang protected forest area.
Sa Puerto galera, at sa cebu province. Dahil sa priority ng local government to promote
tourism particularly sa coastal areas. Nagdagsaan din ang infrastructure projects na nagcreate din ng urban pollution.
Ang Cebu ay isa sa pinakamaliit na forest coverage. Mayroong plano na magtayo ng
dam sa bohol para sa supply ng tubig ng Cebu.
Sa NIPAS Law ay may layunin na i-protect ang remaining biodiversity critical areas. At
the same time ay hindi kasama mga concept ng community kundi ang environment and
man lang or fauna and flora.
Ang Mining Act 1995. Massive destruction of minerals. Ang pagsisira ng buong
kagubatan at kabundukan. Sa Puerto galera, ang local government ay tinututulan ang
large scale mining pero ang national government ang nagpopromote.
Lack of public service, funding for environmental protection and rehabilitation ang
kadalasang problema. Katulad sa Marinduque. Malaki ang epekto ng mining sa pagkasira
ng kagubatan at water bodies. Ganun din sa absence of policies sa mga cultural heritage
natin. Isa pa ang Taal lake na isang cultural heritage kung saan inaallow ang
privatization ng lupa.
12:33 AM:
SUMMARY c/o Tita Vivian about the reactions.
12:34 AM: Open Forum
Tita Menchie: The Philippines has very small share on global tourism, but then the
figures should be put into comparable terms for example, to Thailand and Hongkong.
Then second, the figure that you gave about the number of tourist coming into the
Philippin, are they traditional tourist or would that include balikbayans as well as our
migrant workers?
Tita Vivian: as far as data gathered, we don’t have that extensive statistical tool.
Anybody who puts “tourists” in the arrival form, they you are considered as a tourist.
They are based entirely on the arrival entry form.
IBON: the data that we got is from the same. It doesn’t have a sort of disaggregation.
They are categorized as tourist. The Philippines ranked the lowest in asia.
Ecumenical Church Foundation: One of the problems in Palawan is about the loss of
livelihood because of pollution caused by the mining industry. We, as church
organization, are helping our people, and yet the government is not help but instead
making it worst.
Kalikasan: We should be looking at the campaign of TNCs in the role in tourism and we
should have a plan of action and studies.
Reactor: Maraming pumupunta na retired na foreigner sa Pilipinas at nag-aasaawa at
nagkakaanak na iniiiwan ng walang suporta. Maraming istorya na mga batang-batang
Pilipina ay nagiging asawa ng mga retired foreigners. Maraming mga paraan kung paano
sila nakakahanap ng mga Pilipina para maging asawa na mag aalaga sa kanila. Pwede ba
itong ilagay sa kategorya na bahagi na ito ng retirement haven?
Tita Vivian: It’s just an indication that this tourism thing is not just a single concern but
it transcends. The case of tourism is a very dangerous thing. It has a psychological aspect
to it. There is also the relationship that we have maintained this admiration with anything
foreign. One of the bigger dangers is when you have a very low level of what you are
worth, people are easily carried away and confused. Eco-tourism should be classified as
a non-renewal resource.
Sister Mau: On sharing of observations on the impact of tourism sa culture: Iba-ibang
probinsya, iba-ibang festival. Mukhang pino-promote pero baka napo-prostitute. Meron
din one town, one product. Parang maganda pero parang pinapatay ang cultural diversity.
Isa pa yung mga beauty contest katulad ng Miss Earth. Napansin ko rin yung mga
Koreans pero may implication din pala yun dahil may 700,000 Koreans in the Philppines.
Siguro kakabit sa package of tourism. Sa tingin ko malaki ang impact nito sa culture.
Sister Francis: I’m happy to be invited here because of the thing that is happening in
Camiguin Island. 16 families were evicted. They are paid by the Romualdo’s, a local
dynasty, for their land. They are paid off because they will create tourists businesses.
They are asking for help in terms of legal assistance. I told them that I’m coming here
and that I will bring their voice here in Manila. There’s lanzones festival but there’s no
harvest. What I’m afraid of is the displacement of fisher folks. I realized that tourism
legitimizes semi feudalism. Farmers are diminishing tribe because they are hired as
cleaners in resorts. TESDA is training the locals as masseurs. There is a proliferation of
internet cafés and our students are now like united nations because of mixed races unlike
before.
Concerned Artist of the Philippines: Naniniwala kami na may dalawang klase ng
turismo. May turismo na nagsusulong ng nationalismo at edukasyonal. Meron din
nakakapagpapabaluktot ng kultura. Ini-encourage natin ang mga cultural organizations
na pumasok sa mga community dahil nawala ito dahil sa devolution. Nawawala yung
makabuluhan na turismo. Makabayang edukasyon.
PRRM: Baka may datos tayo sa portion ng national budget tungkol sa tourism? Sa local
level baka may datos sa mga practices ng local government units. Baka may mga
magagandang programs din sila. Yung sa “one town, one product,” mas nagwa-widen pa
ang gap dun sa may kakayanang magproduce at dun sa wala.
Reactor 3: Sa Taytay, kilala dahil sa damit. Yung production ay nawala na sa atin.
Nawawala na ang mga patahian sa mga bahay dahil sa ukay-ukay. Hindi ba prostitusyon
din yan?
Lei: Reaction sa Tourism Law, parang ang ganda pero it’s an illusion. It’s not really true.
They are the Goliath and we are David. What would be our slingshot/stone to be able to
overturn this burden?
IBON: Kakarampot lang ang budget para maprotektahan ang environment. Lahat tayo
may kakayanan. Mahalaga yung papel natin bilang miyembro ng civil society para
mamulat ang mamamayan.
GLO-RAIN: Ang mungkahi ko na magkaron ng resolution to come up with a solution
for the people of Camiguin. Dapat suriin natin kung anong klaseng trabaho ang nililikha.
Murang paggawa at trabahong walang kasiguraduhan.
Kalikasan: Liberalization is affecting local tourism. Yung sa Taytay ay pareho din sa
Marikina kung saan sapatos ang produkto. Dapat magkaron ng national campaign,
research and documentation and an alternative tourism policy program na people
centered.
ACC Phils: Paano pinopromote ang Pilipinas sa ibang bansa sa panahon ngayon in terms
of sa image natin?
Cesar: It is exciting to be here. In terms of the different dimensions, it is very much
captured in this poster. But this poster, in an easy way, captures the concept of the
tarpaulin. That ECOP can make a poster competition with this poster as an example.
2:15 PM:
Input on International Agreements and Covenants and Tourism
Developments in the Philippines
Bobby Tuazon (CenPeg):
I’m happy to share some thoughts on the area of international conventions regarding
development tourism. To begin with, I agree that tourism industry is becoming a big
issue in the Philippines as well as internationally. But more concretely, I believe is
linked to land issues.
Very strikingly, the Philippine Development Tourism Act of 2008, appears to even
invalidate provisions on existing laws of the country particularly in the integrated
environmental law that is relevant to the country.
Sec. 29 of Senate Bill 2213, opens up protected land areas to the devt of tourism. This
particular act is highly influenced by GATS which is rammed up the throat of the
developing countries. The sponsors boost tourism, as the engine of economic growth
and employment which I beg to disagree. Because it will violate the indigenous people
and protected areas. The whole Philippines will be opened up to the tourism industry,
which is under the hands of TNCs.
I wonder why such lands of this magnitude will be opened up for IP when these same
lands are already threatened to mining. Why are the IP, who owns the land, are denied of
such rights. It is inimical to the interest of the Filipino people.
Another provision, as a come on, is that it offers tax holidays and special visas for
tourism investors. All encompassing bec all other sectors in the country will be affected.
For instance, the dept. education will align the curriculum to this idea. This will boost
further the teaching of English, which is inimical in popularizing the national language of
the country.
Finally, the act realigns the national budget bec it will provide a minimum of 500M a
year. It will threaten the already reduced budget for social services. It will even realign
the medical and nursing schools. Making it more responsive to the need of medical
tourism to cater to foreign tourists.
The ASEAN tourism agreement of 2002, an instrument that tries to integrate Gen
Agreement on Trade and Services. I think is the idea of medical tourism.
There is a move to enact a law to promote medical tourism. Privatization of public
hospitals and GOCCs. to earn and income generating. We are number 5 in Asia.
Health tourism providers that have to qualify on international group of accredited
agencies based on the US and the UK.
The legal issues such as medical practice are some of the things that tend to threaten
people who cater for these services. Another is the ethical issue. This ignores the fact
millions of Filipinos do not have access to medical services. It is a fact that we are
suffering from brain drain. It was even said by the former health secretary, jimmy tan,
that in 5 years we will have a health crisis with the inability to provide health care. The
shortage of doctors, nurses and hospitals for your own people is a criminal act of the
government.
Another issue is sex trafficking in women and children. But we have seen in the past
years that sex trafficking is increasing, as a result or a by product by tourism. According
to DOT is that they are promoting family packages. However, the tourist arrivals in the
Philippines are men. Then, there is also a problem of health scams.
Regarding the International Law, it has been said that tourism activity should respect the
equality of men and women and the individual rights of the most vulnerable groups.
There are also existing laws on human and child sex trafficking.
Atty. Michelle Estor (Office of Sen. Richard Gordon):
Nagsimula nung 2004, nung 13th Congress ang bill na ito. Naipasa sana kaya lang
walang quorum. Kaya hindi naipasa sa 3rd reading sa house. Ngayon nasa 2nd reading sa
house. Umaasa kami na by early next year, maipasa na sya.
Ano ang basis ng bill? Ang lagi nating reklamo, problamo ng karamihan sa atin ay
kahirapan. Kaya aalis, doon magtrabaho sa ibang bansa. Mababa ang tingin sa sarili
dahil sa kahirapan. Kaya aalis ka at susugal ka doon. Ang Tourism Bill, dadalhin sa iyo
ang kikitain sana sa ibang bayan. Mahirap maniwala dito kasi bago.
Maganda ito kase papasok ang tinatawag na fresh money. Ito yung perang dadalhin dito.
Ang tawag naming ay multiplier. Ang daming pwedeng kumita dahil lang sa isang
turista.
May 3% na exemptions, may income tax holidays. May mga social responsibility
incentives. Katulad ng pagpapalago sa kultura, magkapag paaral or makapag patayo ng
eskwelahan. Para mahikayat ang mga investors para pumunta sila dito sa Pilipinas.
Paano tayo makakasiguro na mahigpit na maipapatupad ang tourism act? Kailangan
magparehistro at magpa-accredit sila. Magkakaroon ng travel advisory kapag hindi
sumunod.
May mga apprehensions na baka abusuhin ang mga protected areas. Walang sinasabi sa
batas na ipamimigay. Sila ang makikinabang dahil nandun sila mismo. Kailangan may
vigilance from the people. Lahat tayo ang problema natin ay yung implementation. Ang
implementation ay inherent sa lahat ng batas. Ang problema ay dapat alam nila ang
ipaglalaban nila.
We admit that we wanted it to be the primary engine of economic growth, but we
recognize na hindi pwedeng sya ang prime kse may ibang elements ang economic
growth. Ang importante lang ay nandyan ang tourism as part of the economic growth.
Kailangan integrated. Hindi pwedeng kanya-kanya or corporate advancement lang.
Hindi naman lahat ng companies ay transnational. Yung grassroots ang tinutumbok nito.
Ang mga pupuntahan nila ay ang mga native Filipinos.
Ano daw ang matutunan sa culture of tourism? Ipagmamalaki mo ang bansa mo.
Kasama dito na alam mo na maganda ang tinitirahan mo. Mahirap kasi dahil wala tayong
concept ng public property. Hindi pinapahalagahan.
Hindi ire-realign ang 500M na budget. Nilagay lang ito para hindi ito maging unfunded
law. To make sure that it’s there. Para walang reason para hindi siya ipatupad.
Reactors:
Julie Po (Concerned Artists of the Philippines): I think the implementation is not the
problem but the policy itself.
(Prepared a Reaction Paper)
Dr. Gene Alzona Nisperos (health alliance for democracy):
(Power Point Presentation)
3:45 PM: OPEN FORUM
Bobby: What will happen to Filipino patients and indigents?
Why do we say that this act is for the benefit of the Filipinos? The IPs do not need
investment. They only need protection from their lands. Ang problema sa gobyerno ay
lalong binubukas ang lupain sa ibang bansa. Ilang libo ang namamatay at nadi-displace
dahil sa mining operations. And then here you are, displacing further these indigenous
families.
Now with regards with the apprehensions, the people know this. There is glaring poverty.
Liberalization is a failure. There is a global crisis, sino ang pupunta dito sa Pilipinas. It’s
about time that we decide on our own economic policy.
Atty. Mike: Yung sa mga doctor na umaalis, tt was disheartening because of money and
even more because they are frustrated. Konti na nga lang sila pero aalis pa. Pero sana
hindi yun ang dahilan.
About the reaction regarding the culture, sa light and sound sa intramuros na hindi binago
kahit pa nagalit ang mga Spanish visitors. This is just an example of how I can say that
we can be assured that we are telling our own story. Ang gusto lang naman ni Sen.
Gordon and ang mga nagko-author ay makatulong.
Tita Menchie: I’d like to appreciate the representative from Sen. Gordon’s office. We
plan to make this a forum where those who will be affected can heard by those who are in
position. We appreciate the time for this dialogue. Do you see the possibility that some
of the concerns here that can influence the law? Is there a possibility of social dialogue?
Atty Mike: The medical tourism can still be in through a social dialogue since it has not
been brought to the public hearing. But with the tourism law, the representatives can
help by voting against it to delay. You can attend in the bicameral meeting. If it happens
na maipasa sya, maraming mga tourism congress na pwedeng magparticipate kung saan
maraming private sector representatives. May mga NGOs and peoples’ organizations.
Pwede rin naman kayong pumasok sa paggawa ng Implementing Rules and Regulations.
Bobby: If we would look at the sponsors, 1-2 are vying for the presidency. If Sen.
Gordon will run, he should be wary because this bill can be used as an issue against him.
Salinlahi: Maganda yung naibahagi ni Bobby dahil name-mention ang mga bata at kung
paano sila naabuso. Kay Atty. Mike, yung mga tao lumalaban pero kalunos-lunos ang
nangyayari sa mga lumalaban. At sa tingin ko ay titindi pa ang pakikipaglaban nila. Pero
worried ako sa engine of economy. May sinabi rin na protection tungkol sa mga tourists
na naaabuso pero parang palang protection sa mga taong pwede rin nilang maabuso. Saan
mapupunta yung mga batang madidisplace? Yung kay Dr. Gene, matagal na din ang mga
bentahan ng kidney. Hindi ma-trace pero sa presentation pwedeng i-link. May mga
batang nawawala pero ang sinasabi ay kinukunan ng organ. Maraming reported pero
namamatay agad ang balita. Walang indepth study. Kung may data kayo, baka pwedeng
pag-aralan.
Atty mike: Pwede nga tignan kung saan mapupunta ang madidisplace ang mga bata.
Dahil wala nga siya sa batas dahil ang concentration ay yung mga manggagaling sa labas.
Dr. Gene: Maganda yung suggestion na imbestigahan. Although sa pananaw ng medical,
medyo mahirap. Medyo mahahabang proseso at iilan lang ang ospital na gumagawa nun.
Pero mahirap na ang kidney ay galing sa mga bata dahil baka hindi kayang suportahan
ang adult. Pero kailangan din imbestigahan din kung anong nangyayari sa mga bata.
Yung sa usapin ng incidental income, magandang example ang Asian Hospital. SGV ang
gumawa ng feasibility study. Tinayo siya specifically for medical tourism.
Tita Vivian: Most of tourism areas have very high foreign content. The consumption or
tourists are financed from a lot of imports.
4:30 PM: BREAK
4:45PM: Case Studies: Impacts of Tourism on Indigenous Communities: the Case of
Sagada, Mt. Province by Juline R. Dulnuan
(Power Point Presentation)
Reaction:
Volunteers Against Women: Marami ng mga laws na enough and may flaws pa nga. Sa
Baguio very commercialized na. Pag nag-sell ng culture ang nagprofit ay mga
mayayaman na locals. Ang hinahanap sa study ay ang tungkol sa women.
(Power Point Presentation on the Effects of Tourism on Women and Children: Morong)
IP Representative: Ang turismo ay isang bahagi lamang ng gobyerno na tinatawag
naming ng pambansang pagmamalupit. Dahil sa ganitong porma ng turismo, wala pang
batas ay nanganganib na ang aming kultura. Dahil napakaliit ng tingin sa amin ng
gobyerno na walang kaalam-alam.
Una, lalabagin ang aming pagkatao. Pangalawa, hindi kikilanin ang aming mga ninuno.
Yung pagpapasaya sa aming sarili ay lalong hindi lalo kikilalanin ng ganitong proyekto.
Hindi lingid na kami ay mapagmahal sa kalikasan. Pero sa ganitong porma ng turismo,
ito ay sisira sa likas yaman. Isang halimbawa ay isang part sa Bataan sa Hermosa, kung
saan ang katutubo ay nasa baybayin. Pero nung sila ay tinaboy malapit sa tower, nandun
sila sa baba. Mula nung nabuo ang komisyon ng NCIP ay dinaklara ang pastulan na
GATS ay hindi alam ng mga katutubo na ang kanilang lugar ay pag aari na ng mga
dayuhan. Hindi nilinaw sa kanila ang kung ano ang papel na binigay sa kanila.
Hanggang ngayon ang lugar na iyon, wala silang kasiguraduhan kung sila ay papaalisin o
hindi. Ang mga pribadong elektrisidad ay pumasok kung saan ang isang katutubo kapag
hindi nakabayad, ang kapalit ay lupa.
Hindi bago sa katutubo ang usaping turismo. Ang masakit dahil pagkatapos palayasin
ang pinapalit na trabaho ay sa basura. Sinisindikato ang katutubo sa pagkakalkal ng
basura.
Ang masakit pa nito, ang plano nila sa Mt. Pinatubo ay maging isang international park.
Na kung saan, ang Pinatubo ay aayusin hanggang taas tapos susukatin ng 10 Km mula sa
crater paikot. Kaya ang tatamaan ay Zambalas, Pampanga at Tarlac. Sa labas ng 10 km
maglalagay sila ng Aeta Community Village. Bawat probinsya ay magkakaron na gate.
Ipapatupad pa sa Aeta ang ID system. Magiging limitado ang oras at pagpasyal mo. Pag
lumagpas ka, sapilitan kang ibabalik o paaalisin. Para daw hindi kami mainip sa loob ng
village, magbibigay kami ng handicrafts pero tinatakdaan. Paghindi nasunod ang
itinakda ng kooperatiba, hindi na ako makakapagtrabaho at pwede akong paalisin o
palabasin sa village. Kailangan pa naman makakain kami ng isang wild animal kahit sa
loob ng isang taon, hindi buo ang pagiging katutubo. Kaya sa SBMA, nilalabag nila ang
mga karapatan ng aming mga katutubo.
Kaya sa panukalang batas, pinapaabot na namin ang aming pagtutol. Dahil walang
konsultasyon sa amin bilang katutubo. Kung ano man yan, dapat irespeto ng estado.
Huwag bumalangkas ng isang batas na kakampihan ang mga dayuhan. Nakikita na
naming kung paano magagamit ang IPRA. Dahil pwede nilang baluktutin. Kaya kami
ayaw namin ng mga ganitong batas, lalo na si Sen. Gordon. Dahil napapalabnaw ang
sariling paniniwala.
Salinlahi: Ang flight of the sparrow, doon nagsimula ang turismo. May istorya din si
Sister Francis kung saan maraming nadi-displace. Ini-imagine ko nga sa Davao ang
ecotourism, marami ng nadisplace. At sa lahat ng ganitong pangyayari, may mga batang
nabibiktima. Na kung saan dati ng kalunos-lunos ang kalagayan at lalo pang na viviolate. At mga batang nai-involve sa sex tourism. At madalas ang mga magulang pa
ang nagpupuwersang ipasok ang kanilang mga anak. Dahil tinitignan na ang isang bata
ay isang commodity. Kahit sa mga advertisement ay laging may mga bata. Kahit sa
kalendaryo ay laging may bata. At alam natin na ang sex ay isang malaking market sa
US at sa Europe. Ang matinding kahirapan ng mga pamilya ay sinasamantala ng
ganitong konsepto. Ito ay naka ugat sa konsepto ng globalisasyon. Para sa amin, kumilos
ang mga mamayan. Multi-sectoral ito. Sa part namin, lalo kaming mag a-advocate at
magiging vigilant pa.
6:00 PM: OPEN FORUM
IP Rights Monitor: Bilang IP advocate, mahalaga natin matandaan ang ill effects ng
tourism ay usaping human rights violation ng mga katutubo. Ang usapin ng collective
rights ng mga katutubo sa kanilang lupain. Ang implication, ang mga support programs
sa communities, dapat may kaakibat ng documentation and monitoring. Nakagawa kami
ng fact sheets kung saan pwedeng magagamit.
May dalawang human rights instruments sa UN patungkol sa karapan ng katutubo, UN
Declaration on the rights of IP kung saan susuporta ang Pilipinas. Ang layunin nito ay to
recognize, respect and promote. Yung pangalawa yung tungkol sa international
discrimination. Pinirmahan ng gobyerno kaya legally binding kaya pwedeng magsampa
ng kaso sa international level.
Prof. Dinluan: What we found out in women in Banaue eh matindi ang epekto sa
kababaihan. Ang Banaue ay kilala sa wood carving na ang mga lalake. Kaya ang
nangyayari ang mga babae ang nagtatrabaho sa rice terraces. Isang area kung saan ang
mga babae ay overburden which is a traditional work of men. Mga babae pang naiiwan
ay matatanda. Ang mga mas bata ay nasa mga hotels nagtatrabaho.
Tita Menchie: May mga reports na strong movement sa Sagada, Baguio na i-declare na
Banaue rice terraces na gawing international tourist attraction. May mga organisasyon ba
na sumusuporta?
Dr. Dunluan: These are the things that where the communities were not informed. This
is more of branding so there would be more tourists. Aside from the first living
landscape ay naging endangered naman. Pero ang pondo na galing sa UNESCO ay hindi
makita. Kaya ang ginawa ng gobyerno ay sinimento kung saan lalong hindi maka sip ang
tubig kaya nagbibitak. Ang mga tulong ay lalong hindi nakakatulong.
May mga prostitute sa Mcdonalds sa Gateway, sa mga videoke bars sa Fairview, sa
Makati. Mayroon pa rin sa Ermita.
Pero yung mga niche sexual tourism, meron din sa mga accommodations facilities, which
the DOT does not like to talk about. Mga tinatawag na “joiners” inside the hotels. This
is something that in the eyes of the authorities does not happen but it happens.
Tita Vivian: During Marcos’ time, when the IMF was held here, part of the
entertainment was the women. They usually get rooms and women. Some have
packages kung saan kasama na as social escort. Pwedeng maging katulong or as sex
partner. Kadalasan for a week.
6:30 PM: DINNER
7:30 PM: Wrap up/Expectations/Informal brainstorming session
Cesar: One of my expectations is to have a sort of a network or even a working group.
We should also come up with a statement tomorrow. It is also possible that a
report/article can be circulated around the world about this issue.
Tita Vivian: The good thing about the suggestion on getting involved in a bigger
network is getting in touch with other countries that have similar experience.
Salinhali: The policy on tourism, which is brought about by globalization, is being
institutionalized through laws such as this. With the limited time that we can act on this,
we can still present a position paper because there might be no time for a consultation.
IP Rights Monitor: We have a specific agenda because we are preparing for a UN
Convention. There is a need to prioritize case studies on the IPs and the network can be
part as a contributing organization. This will be a shadow report. We are currently
working with 8 other organizations.
Tita Vivian: There is a possibility of using tourism as an entry point. It is a tool that can
divide communities. Tourism is not really as benign as it looks. It can create conflicts
within the communities.
8:00 PM: END OF SESSION
DAY 2:
9:00 AM:
Summary/Recap of yesterday’s activity c/o Tita Menchie
9:30 AM:
“A Moral Economy of Tourism” by Rev. Everett Mendoza, D. Theol.
(Hard copy provided)
9:45 AM:
Reactions
Bishop (Aglipay):
(Hard copy provided)
Sister Maw (Good Shepherd):
(Hard copy provided)
I will share my reactions about yesterday and my thoughts as a justice advocate. Kahapon
we listened to analysis on the tourism on the underside. I was struck by the question
raised yesterday on how the Philippines is being packaged internationally. I found an
article on Time magazine about the tourism industry on the Philippines including the
medical tourism, SM malls, retirement homes, etc. It is very striking. It seems to be an
accumulation of greed.
Our experience, instead of eradicating poverty we are worsening poverty. As practitioner
of justice, ano ba ang hamon sa amin? In our evening prayer, I chose the gospel of Luke
about Lazarus and a rich man. Isang parable na may daladalang mensahe. Si Jesus ang
nagkukwento nito. Kung pagninilayan natin, nakakatakot ito. It’s a stern warning. Ang
sitwasyon nito ay buhay na buhay sa pilipinas.
Actually, this is a critique of the accumulation of wealth because of greed. In the course
of reflecting on the word of God, makikita natin ang mga profit driven economy. Lalong
nagiging matingkad ang gap between mahirap ang mayaman. Warning ito. Ang
pakiramdam ko, nakikita natin ang mga katotohonang ito dahil sinusuri natin ang
nangyayari sa lipunan. May mga selfish motivations din tayo. Ang hamon ay hindi lang
tingnan ang mga struktura at sistema pero I was also challenged to look at my personal
level.
My second point is about the paper. May mga tao talagang naeexploit. Sa karanasan ko
ang tingin ko sa hustiya, kailangan nagkakaron ng partisipasyon ang community. May
mga context kung paano natin uunawain. Ang nagmo-motivate sa akin is yung nakasulat
sa scriptures. Yung approach to justice as participation in the human community.
Importante kung paano natin inuunawa ang isang tao. Naniniwala din tayo sa diversity of
people, of human relationships. Naniniwala din tayo that we are responsible agents
capable of making choices.
Our concept of justice is integral to our belief in God who intervenes in behalf of the
oppressed and marginalized. As practitioners of justice, we should be involved in
advocacy work.
Vision as context. Kailangan may vision tayong dala-dala kasi sometimes we feel
powerless. Minsan panghihinaan ka ng loob to continue this work. Kaya nga dapat may
vision tayo.
We can challenge the entire tourism industry. We need to work on structural change,
change in procedures. We have to work with people. We can involve people. The
challenge for us is to always engage people in government, so they will also know the
implications of what they are doing.
We should always go back to the Christian traditions. These are the resources which we
can go back to so we can be continuously motivated.
10:30 AM: OPEN FORUM
Tita Menchie: We have this rare occasion where we have church organizations with
different people’s organizations scoming together.
Tita Vivian: This is a kind of systemic sinning. An important element of this insight, is
that communities being vigilant about the concept of sinning.
Rey Natividad: We, as Christians, use a lot of words about travel. How can we biblical
words and translate it to signs and symbols and educate our people about it. Whether we
like it or not, we can stop this to flourish but perhaps we can put it into a Christian
perspective.
Cesar: There were so many symbols that were used. There is a deeper issue on who has
benefited on the money.
We now have sun, sand and sex. This is the expression to what extent we have violated
God’s creation.
11:00 AM:
Reaction of Rev. Everett Mendoza:
The bible has his way of making us understand who we are. We must take advantage of
this for us to be able to have more comprehensive view of where we are now.
The bishops have a voice. But nowadays, we here silence. The priests also seemed to be
more cautious. There are fewer voices. We need the church to grapple the dilemma.
Bishop Baldomero: When he said that the church is ill equipped. I don’t believe. Siguro
we are just relegated to an area of silence. What happened to Bishop Ramiento, this
becomes a result. So the challenged is really on the church. Aside from the fact the
bishops have different theologies and positions. The paper is a judgment at the same
time, a call.
Sister Mau: Theology is not a monopoly of the church. Lahat tayo ay involved.
Mahalaga ang pagdadala ng karanasan sa grassroots. Ang bible can be considered as a
literary work. Kahit sino ay may access the bible and it can be guide to all of us.
IBON: Ang simbahan ay nasa balankas ng mga reactionaries. We are progressive. But
because the church is being challenged today. Kailangan talaga nilang magsalita. Alam
nating nandyan ang kahirapan. Ano ang ginagawa ng simbahan para maresolba ang
kahirapan at may malinaw ba na tindig ang NCCP ukol sa turismo?
Women: Napapansin ko na pag nagiging involve and simbahan, nagiging matagumpay.
Paano ito tinitiganan ng simbahan?
Reaction: Unless maintindihan ng church ang issue na ito. Skin deep lang talaga. Ang
challenge is maintindihan ang buong issue para magkaron ng mas epektibong aksyon.
Unless maintindihan ang roots ng poverty, never nya mabago ang sistema ng ganitong
kundisyon. Ang problema ng tourism ay ang “ism” nya. Ang ideolohiya ng pag-aaring
uri. Hanggang hindi natin maiintindihan, lagi lang tyong magkukumperensya. Kailangan
mainitindihan yung historical structure ng poverty.
Rev. Mendoza: Unless the mass movement in the church becomes part of the political
situation again, the church becomes irrelevant.
Reaction 2: Ang role ng church, in terms of response on the issue, eh imulat ang
simbahan kung paano magrespond sa mga basic issues katulad ng tourism. Ang
pagmumulat kung paano mag engage sa isang struggle. Ang simbahan ay malaki ang
role para makuha ang mga bagay na itos.
Reaction 3: Mas mahalaga yung movment ng basic sector at mapupush ang church na
kumilos. Regarding dun sa moral dilemma, napakahirap isipin kung papaano tutulan ang
mga ganitong proyekto. Lalo na ang Catholic church dahil sa mga pondo mula sa
ganitong industriya.
Bishop Baldomero: Mayroon kaming collection ng mga pastoral letters. Kaya lang
nagkukulang sa kung paano sya ibabahagi. Hindi na binabasa kundi nagiging part na
lang ng library.
Sister Mau: You can theologize on where you stand. Kung nasan ka, doon ka mag
theologize at kailangan itong maidocument. Bilang babae, hindi kami part ng hierarchy.
Grassroots din kami at babae, so may pag-asa.
11:30 AM: SHARING SESSION
Carla Santos, PRRM:
(Power Point Presentation)
ACC:
The old statement, you walk with a man’s shoes for a while, after that you will know the
man. The tourists prefer the term ‘exposure’ and ‘integration’. We have 5 days to 2
weeks. The features include homestays and preparations for interviews. There are also
discussions amongst us.
Lessons learned: pagdating ng Japanese tourists ay pagkatapos ng tour ay kritikal na sila
even sa sarili nilang government. Pagdating nila sa Japan, bumubuo sila ng mga small
groups. There are various initiatives of the Japanese students. Isa pa yung capacity nila
to analyze systematically and structurally. Nagkakaron din sila ng analysis about their
own society.
Dati napakahirap silang imbitahan pumunta dito. Pero sa ngayon, sila na ang pumupunta
dito mula sa kwento ng mga kamag-anak o kakilala ng mga naunang nakapunta na dito.
Lei Garcia, Contak Philippines:
(Power Point Presentation)
Sharing for Rebecca Lawson: I identify with the people who come here and on the other
side, I can see how people like you work in solidarity. There is also the struggle with the
concept of tourism, it is like a little a bit of mining. The importance of this cross-cultural
interaction is to make a difference in the world. It’s not really an easy process of inviting
people from other countries. There are both successes and disappointing experiences.
Sometimes we are not prepared. But just to say, this endeavour is worthwhile. This
group is about being proactive and to look for the right kind of people to engage in this.
The Filipino engaging with internation partners and entering into a dialogue and where
we will meet and make a strategy on we will accomplish that.
12:30 PM: OPEN FORUM
Sister Francis: Does STEP focuse only on religious people?
Lei: We don’t limit it to priests and clergy.
IP Monitoring: PRRM mentioned about the lessons learned, meron bang very distince
negative side impact of the activities that we do on the specific examples that you gave?
PRRM: Una siguro hindi muna impact. Baka kulang din sa pag aaral sa impact sa mga
kababaihan, mga bata, mga senior citizens. Baka may mas malalim pa na adverse impact
na nangyayari sa kanila. Isa pa, may mga iba na pupunta without in cooperation with
organization. Ang mga ganitong tour ay possibleng nag o-open na makuha ang mga
culture ng mga katutubo at mailabas.
Lei: One of the challenge sa amin ay yung napapagod na yung mga host. Papaano
makakabuo ng ibang areas na sila naman ang mag ho host. They are willing to host pero
marami din silang concerns.
ACC: Ang konsepto ng mga Pilipino about sa foreigners ay napakaganda. Ang positive
dito ay narerealize ng mga young people na pupunta sa Japan na hindi lahat ay
magaganda ang nangyayari sa ibang bansa. Ang mga bata naman sa Japan ay marami
ding bagahe pagdating sa Pilipinas at marami silang natutunan pagbalik sa kanilang
bansa. Ang pagcapture nila ng analysis sa society ang isang magandang resulta. Ang
negative, ang mga hosts ay nag aagawan mag host dahil maraming mga gifts.
Sister Mau: Natutuwa ako sa mga alternatives na pinrisent ninyo. It will help in
expanding our network international. Magkano ba ang magjoin sa inyong program?
Lei: Sa STEP it depends on how long will stay and how many. If you’re a group of 5
and you will stay for 2 weeks then it will cost you $600 per person.
Tita Menchie: How sustainable is it finance wise? May naexperience ba tayo na nagka
deficit pa tayo because of the competition? Is the market sustainable and how do we
“promote”?
PRRM: Ifugao, 2-4 days package to ifugao is P2,500- 4,500 exclusive of bus fair
depende sa dami ng tao. Yung market po, nasa website na siya at doon naka-advertise
ang mga tours. Pero nililimit din nila ang pag pasok ng mga turista.
Lei: We do not intend to profit from this monetarily. The social solidarity is enough fruit
for our projects. In terms of our marketing strategy, we just attend forums and
conferences and invite the participants to join us.
1:45 PM: Powerpoint Presentation
2:00 – 4:00 PM: Workshops
Group I: Tourism Bill and Medical Tourism (Enteng)
Group II: Culture (Julie)
Group III: Solidarity Tourism (Jojo)
4:15 PM: Plenary
Group III:
1. Leveling off sa concept ng “solidarity” tourism
a. Manifest as international solidarity work or exposure trips.
b. People-to-people vs consumerist tourism
c. Should higlight national issues in the context of local/sectoral struggles.
2. Sharing of expericene (positive and negative). Papaano mapapalawak ang
Solidarity Tourism?
a. Dilemma on “exhausted” host communities – support groups can organize
other sectoral organizations. Ex., sfisherfolk and women sa Caminguin.
Limited manpower. Individuals had to double task. Minsan, “hinihiram”
ng ibang organizations or regions.
b. Maximizing on common interests. Main objective is advocacy of local
issues despite the sweeping invitation (ex. Salinlahi).
c. Forms of support include finance generation and creation of support
groups, or establishing contacts and networks; pressure groups.
d. Necessitates a strong local organization that can articualute the local
issues, OR should aim in the creation of local organizations/expansion of
contacts.
e. “Contrast tours,” ex., showing the rich resources of community but also
showing the poverty of the area.
f. KMU’s ISA: kanya-kanyang bayad ng pamasahe. Since programmed,
very actively nag-iinvite para sa ISA at kumpleto ang paper works. At the
same time, ang ISA din ang avenue to invite participants to KMU’s other
activities. Main objective ng ISA na magcreate ng Solidarity Gourps,
through which nakatulong sa KMU na malegitimize ang organization
while internationl participants ang target, linked ito at actively sought ang
participation ng regional organizations (ex., Southern Tagalog). In effect,
maski yung mga regional orgnaizaitons ay nakakaestbalish ng sarili nilang
contacts. Local representatives ang nag-aattend ng international
gatherings.
g. Women’w WISAP: difficulty sa expanding contacts. Malakas ang
projection dahil sa presence ng mismo ng GABRIELA. Like sa IPs and sa
environment, may special interest na dinadala. Susi ang sector’s
campaign.
h. CONTAK: bridge for linkaging international and local orgs. Lesson din
na kailangang iprepare ang host orgs/communities tungkol sa topics na
pwedeng ibigay ng gmga org representatives (ex., creativity sa pagbibigay
ng national situation). May difficulty din sa pagfollow-up ng mga
participants, primarily dahil hindi programmed.
i. CEC (Environment): May environmental and adult education. Maski ang
mga dating staff ng CEC (ex., based ngayon sa Australia) ay nakakatulong
sa paghanap ng contacts ng Study Tour. Nakaka-encounter ng mga hindi
gaanong ka-politized participants, pero nagagawang maging aware sila sa
local issue. May isang group na gumagawa ng mural na umabot hanggang
sa Australian___ (naging international campaign). Ang problema, dahil
may shifting sa tao sa KADAMAY, hindi consistent ang communication
para magbigay ng updates mula sa communities.
j. IPs: nakakatulong sa mga campaigns: may solidarity statements na napoproduce at binibigay sag ma LGUs which boost the campaign (Cordillera
and the rest); Cordillera ang nagstart ng IP projection sa Pilipinas from
the 60s, naglobby sa UN for IP rights; established na ang IP sa
international (unlike sa national); nakikita sa legal battles sa communities;
may support groups na nabubuo at name-maintain; may program na
nabubuo after this.
k. IBON: “South-South” invitations para may sharing of experiences with
other developing countries, at para makatulong na pagbuo ng movements
sa kanilang mga lugar.
l. (-) Hindi programmed and systematic kaya hindi maintained, or reactive
lang at kung mayroon lang may opportunities; referral lang ang
networking; sa local, papalit-palit ang contacts, noting na mas concerned
ang visitors sa local struggle; as host orgs, hindi na masyadong
nawo”workshop” ang local reps; exhausted host communities
m. (+) Support in legal battles and local issues; may specific program and
clear ang objectives; bridging local and internation contacts; local
representatives ang nag aattend ng international gathersings;
documentation ng karanasan ng lugar; pressure groups sa sariling bansa ng
mga invited foreigners (ex. Japan, Australia) ay may “national day of
action” (ex., Hacienda Luisita)
3. Work Plan/Recommendations for the Plenary
a. Documentation and monitoring in support of local campaign/”best
practices”
b. Ipalawak ang agreements/proceedings ng consultation na ito
c. Magsulat ng orientaion paper tungkol sa “solidarity tourism”
d. Maglunsa ng conference where groups can echo “solidarity tourism”
Open Forum:
Tita Menchie: I want solidarity tourism to be dealth with more. Can we elaborate more?
Is solidarity tourism as perceived, as understood in this consultation, a legitimate concern
of ECOP?
Tita Vivian: One workshop group dealt with tourism. On what actions they can do.
There’s another workshop that leads entirely on solidarity workshop. We made a
distinction because it is an entirely different thing so that we do not have that conflict.
Moderator: They are throwing to the body on this tension about this solidarity.
Lei: Initially, I had that difficulty but I think as long as we define ‘tourism” in its original
meaning, then it is possible.
Women: On the workshop group 3, we had a leveling of concept. Walang conflict about
what is solidarity tourism and we centered on the solidarity work on tourism based on the
members’ experiences. Ang objective na nakita, ang solidarity tourism ay hindi dapat
hiwalay sa reality ang pagpromote ng mga tourists attraction, like the struggle of the
Filipino people.
Enteng: Baka kailangan tayo mag-coin ng new word dahil masyadong gamit na ang
word na ‘tourism’
Cesar: I suggest that we don’t get bogged down on terminologies. Solidarity can be
formal and informal. If they come and realize the mistakes from the experience, there’s a
chance that it can lead to solidarity. Formally, it can happen because some people have
formal issues. They have an understanding on certain issues and they bring that back
home. Solidarity can happen through understanding the reality of the community they
are visiting. I will leave it as simple as possible.
Rev. Mendoza: it solidarity with elements of tourism or vice versa? The emphasis
shoule be that the two can be put together.
Group I: (Prepared Powerpoint Presentation)
Open Forum:
Tita Norms: May proposal kayo na network?
Enteng: Hindi pa ngayon pero mahalaga ang idea ay dapat may nagko-coordinate.
IP: laging name-mention ang documentation. Kaya magpo-provide kami ng fact sheets
na pwedeng maging basis on how to document and monitor.
Moderator: Ano ang take ng peace for life dito as organizer?
Group II: (Prepared Powerpoint Presentation)
Open Forum:
Tita Vivian: Yung tungkol sa code of ethics, gagamitin din sya sa mga komunidad na
nathreaten ng tourism para alam nila ang karapatan nila. Parang educational tourism.
Kailangang maemphasize sa mga turista na may mga responsibilidad sila sa lahat ng
lugar na pupuntahan nila.
Moderator: Ang issue tungkol sa kung mayroon magko-coordinate or what type of
formation. Baka pwedeng piliin na lang natin ang mga recommendations mula sa iba’tibang grupo. Mayroon bang magta-take on? Baka pwedeng informal lose group katulad
ng egroup na meron lang magma-manage.
ACC: I was thinking of tourism watch? Mayroon sanang magproject ng ganyan. There
so many things to be done like coming up with modules. Kailangan may magus-sustain
para hindi parang ningas kugon.
Women: I agree na pwedeng lose sya pero dapat may nagkoconsolidate. Magre-remind
ng mga gagawin/ suggested activities.
Moderator: Ang volunteer ay si Lei. Kahit egroups lang muna sa Contak. Sharing of
information muna pero hindi tayo nagsasara ng possibility na maging formal group
depende sa development ng egroup.
IP: Baka pwedeng ang host orgs ay mas maglead sila sa isang activity na iinvite ang mga
nandito para ma-convene ulit ang mga tao. A step ahead on the information
dissemination.
Tita Menchie: For the next meeting, we can commit ourselves to do that. But at that next
meeting we can have a more definite plan.
Cesar: At same level, ECOT can provide some kind of seed grant. Perhaps a retired
person or someone who can become a coordinating person. But everyone should
participate.
Moderator: We can include among the tasks is some sort of “tourism watch” which can
initially be led by Contak.
5:45 PM: Draft Unity Statement
1st paragraph:
-
The drafting was multi-sectoral. Gusto ko lang malaman kung narerepresent ang
kanilang mga organization.
To reformulate the 1st paragraph by Tita Vivian
2nd paragraph:
- Displacement of people, remove the word “lives”
- Change “man-made” to human-made.
3rd paragraph:
-
Is there such a thing as land displacement?
Marcos years? For the IPs it started during the early colonizers.
Bangsamoro can still be part even if they were not discussed.
“Spread of disease” and not “new forms”
4th paragraph:
- “Strong” tourism industry? Change it to “foster robust tourism growth”
5th paragraph:
- Delete “irreparable”
- Changed to damage to people’s culture and historical perspective
- It can be integrated with the 3rd paragraph
- Nawala na yung most vulnerable sector: women and children
6th paragraph:
- Change to TNCs in airline and shipping industries….
- Remove “powerful”
- Change in the styling, rearrange
- To use TNCs or MNCs?
Paragaraph on theology:
- There is a concern that we do not absolve the church from being remised
- Change to “we challenge, the shepherds….
- Can be put in the last part
- Remove “tends to”
Bullet points:
1. Misformulation, remove “the environment” and find a place for it in the statement
2. Find a better phrase
3. Find alternative to “promote”, change to “more inaccessible”
4. Leave it the same
5. Revised
6. No changes
7. Revise
8. Addition: make children more vulnerable to abuse and exploitation
Next paragraph:
- Correction, use “the pending”
- Use “neoliberal globalization agenda” instead of TNCs
- Remove “instrument”
Next paragraph:
- Better formulation, improve styling
- Cut the paragraph because it’s too long
Next paragraph:
- Not “back to its original spirit”
- Redefine tourism
- We should choose a better term
Bullets:
1. No comments
2. Revise “media”, change to “tourism industry”
3. Revise, “to be a window”
4. Find a better word…
5. Instead of “intends”, use “enables”
Note: Improve the last sentence.
Tita menchie: One item that we may have missed, is about the conference in Cebu. One
focus is to draw media attention. Wala ba tayong sasabihin dito? We should just include
this in the press communiqué.
7:15 PM: END OF SESSION
APPENDIX A
OPENING RITES
Handicraft – Slipper
The indigenous peoples have adhered to their tradition, kept alive in the handicrafts and
personal ornaments they produce by hand. Mothers and their children keep the various
communal crafts, such as basketry, which they engage in during their spare time between
kaingin farming, child-rearing, and other chores.
Yet, the indigenous peoples are uprooted from their ancestral lands and territories as a
consequence of discriminatory government policies, the impact of armed conflicts, the
actions of private economic interests. All in the name of tourism.
Maskara – Crying Face
Masskara Festival is the biggest annual tourism event in Bacolod City. The happy masks
underscore the Bacolodnons’ special zest for life and for fun. The terms ‘Masskara’ was
derived from the word ‘Mass,’ which means a multitude of people and the Spanish word
‘Kara’ which means face. Thus, Masskara means the “face of the masses.”
The Masskara Festival began in 1980 amid an overwhelming crises aggravated by the
downfall in the prices of sugar in the world market, the heart-breaking MV Don Juan sea
tragedy, and the worsening peace and order situation that threatened not just Negros, the
Philippines’ sugar capital, but the whole country as a whole.
Pictures of malnourished in Negros, the “Batang Negros,” were flashed in magazines
and newspapers all over the world.
It was when the situation was so dire and hopeless that the indomitable spirit of the
Negrenses emerged, galvanizing the people to overcome the gloom and celebrate life!
Happy grins were then carved in paper mache to hide the despair and grief behind the
masks.
Let us try to look behind the mask and see the Masskara, the face of the mases, after 28
years. Is it smiling or is it still imbued with despair and grief?
Sand – Women
Are you searching for the ultimate beach getaway? Then slip on your sunglasses and
venture of the most exotic corners of the world to explore there amazing sandy shores.
Come and enjoy our white sand beaches, good food, and women!
Major tourists destination in the Philippines, like Boracay and Puerto Galera has
increased the number of prostituted women and children. As more and more areas of the
country are targeted for tourism, more and more women and driven to prostitution in
desperation to ensure their family’s survival.
Conclusion
For the next 2 days, we shall look at tourism in the Phlippines from the vantage point of
the people. Those whose land was forcibly taken from them. Those whose heritage and
culture have been commercialized. Those whose dignity has been trampled upon.
As a people with social conscience, we will present a comprehensive analysis of global
tourism as it is developing viewed within the framework of social and environmental
justice.
Friends, comrades, sisters and brothers, parents, let us come together, having in mind the
lives of those who are in the underside. Let us grapple together with hope in our hearts
and through our collective action we shall overcome.
APPENDIX B
A MORAL ECONOMY OF TOURISM
A Reaction to the Presentation made by Rev. Everett Mendoza
By Bishop Warlito P. Baldomero, IFI
I am grateful to be part of this National Consultaion on Tourism in the Philippines: A
View from the Udnerside? My assignemtn is to react ot the presentation of Dr. Everett
Mendoza on “A Moral Economy of Tourism.”
In his introduction, Dr. Mendoza is commenting on the statement of tourism Czar Ace
Durano that “Tourism is truly a dynamo of the PHilpppine economy” with much dollars
tourists are going to put into the economy, saying, “It is common knowledge, however,
that tourism in this country owes part of its success to a dark side – the loosening of
environmental regulations, the invasive penetration of traditional and indigenous culture,
the disruption of local livelihood, the prositution of women and children,” mentioning a
few.
Being a bishop, my interest is to hear from the presentation what a renown theologian has
observed in the ways that Philippine Churches deal with the dark side of tourism after
telling us that “Tourism poses to the church as an intractable moral dilemma,” only to
be told that “the church seems ill equipped to deal with it (varying shades of balck and
white) as a whole.” Is the church really ill equipped to deal with it? Or, the church is
not just giving significant attention to the ill effects of tourism? If the church is not at all
making significant issue on the dark side of tourism, does it mean that the church
subscribes t the moralists’ view that tourism is not itself the problem but only “the greedy
and immoral officials five the industry a bad image?”
Are we going to admit the ill effects of tourism as unintended but unavoidable, like the
collateral damage of war n favor of the so-called blessings in billions of dollars it brings
to our country’s economy? We know that behind the painted walls along NAIA road are
the shanties of the urban poor, behind the enhanced and made up environment to make it
look more natural, that is, suitable to tourist fantasies of paradise to please the
customers, is the disruption of local economies and commoditization and corruption of
native cutlrue. More than learning to live with an exploitative and demeaning tourism
industry which on the other hand provides a legitimate source of living for many people,
I was expecting a more descriptive suggestions on dealing with the moral dilemma it
poses to the Philippine Churches.
However, I take the prsentaiton fo the paper as a challenge to the church to do its
significant response to the moral dilemma the tourism industry brings. Dr. Mendoza
made a concluding note which I believe is addressed, not only to the underside, but to the
church: “While we cannot challenge the entire tourism industry, every aspect of it may
be considered an opportunity to put it right. We need to work for a legal infrastructure
that protects the health, safety and moral integrity of peole involved in the industry. Law
enforcement should be complemented by an independent watchdog with quasi-legal
authority to discourage collusion of officers of the law with unscrupulous private entities
in the industry. Finally, tourism industry workers and managers will benefit forma
continuous educational campaign aimed at raising their awareness of the perils and
pitfalls and also raising their political conscious.”
I hope I have done justice to my assigned task. Thank you.
APPENDIX C
Culture of Tourism
(Concerned Artists of the Philippines)
“Culture of tourism” is a catch phrase promoted by the government. What is meant by
“culture of tourism”? for concerned artists, “culture of tourism” simply means the
packaging of Philippine culture for the consumption of tourists; or nurturing a “culture”
in the service of toursim.
Our definition galvanizes further (on the downside) with the pending Tourism Act of
2008, which declares a national policy for tourism as an engine of investment,
employment, growth and national development.
The Act transforms The Philippine Tourism Authority into the Tourism Enterprise Zone
Authority (TEZA) (Subchapter II-B. Sec. 18). The title has an obvious change of
direction. To illustrate: The Act declares Intramuros as a Tourism Enterprise Zone.
Meaning, the history behind Intramuros will be promoted only if it is good for business.
The Act defines a Tourism Enterprise Zone as nay geographic area that “has historical
and cultural significance, environmental beauty, or existing or potential integrated leisure
facilities…” (Subchapter IV-A, Sec. 51). In other words, any geographic area in the
Philippines.
“Lands identified as part of a (tourism) Zone… qualify for exemption form the coverage
of the Urban Development and Housing… and the Comprehensive Agrarian Reform
Law.”
The TEZA’s “primary objective” is “encouraging investments” in the designated zones
(Subchapter IV-B. Sec. 55). It is vested with the general powers of a corporation.
Meaning, it can: “(b) Enter into and carry out contracts…; c. Contract loans,
indebtedness and credit, and issue commercial papers and bounds…; d. Execute any
deed of guarantee, mortgage, pledge, trust or assignment of any property…; e. construct,
own, lease, operate and maintain infrastructure facilities, and grant franchises for and
supervise the operation of public utilities within Zones; f. Undertake or authorize the
undertaking of reclamation projects; g. Receive donations, grants, bequests and assistance
of all kinds…;
h. Exercise eminent domain and police power, including,… the power to
recommend to the Department the removal of structures which may be considered
nuisances per se or which impede or impair the enjoyment of historical, cultural
and natural endowments.
After vesting corporate powers, the Act gives the TEZA police powers in the name of
history, culture and natural endowments – a common invocation that hide government
repression.
Here’s more…
“…(T)he TEZA shall have sole and exclusively jurisdiction to grant the incentives”…
“… it shall give equal preference to large investments and those with great potential for
employment generation and those of local small and medium enterprises…” (Subchapter
IV-D. Sec. 72). This categorically pinpoints “large investments… with great potential
for employment generation” as foreign, who will be given equal preference with “those
of local small and medium enterprise.”
The incentives (SEC. 73) to enterprises within Zones include:
a. Income tax holiday for a period of six (6) years… which may be extended until
when? It was not specified.
b. … one hundred percent (100%) tax and customs duties exemption on capital
equipment importations.
d. 1) one hundred (100%) tax customs duties exemption of imported goods consumed
in the course of services rendered by or through enterprises within a zone.
2) tax credit on all locally-sourced goods and services used by enterprises within the
Zone. (VAT Free!)
Non-fiscal incentives (Sec. 74) include, “the right to repatriate the entire proceeds of
the investment…” 2)… The right to remit earnings…. 3) The right to
remit…payments of interest and pricipal on foreign loans and foreign obligations…
Furthermore, the “…lands and buildings in each Zone may be leased to foreign
investors for a period not exceeding fifty (50) years, renewable once for a period of
not more than twenty-five (25) years.”
Sell-out is an understatement.
Conclusion
The policy direction of the government on tourism is liberalization, in the name of
history, culture and natural endowment. Paraphrased as “culture of tourism,”
(Chapter VI), tourism is made the capital for the commercialization of culture, in a
commercialized culture, cultural interaction is tied to monetary exchange.
In particular, the effects of the “culture of tourism” can be summarized as follows:
1. “Culture” degenerates into the production of cultural spectacles entirely
meaningless to the people but saleable to the tourists;
2. The people in “tourist zones” become alienated from their own culture and ways
of living as they begin it reorient their lives to tourism as the main source of
income;
3. Traditional culture such as rice-terraces farming, textile weaving and sculpture,
communal celebrations and fiestas lose their meaning among the people and
become increasingly “false” and contrived as artifacts for sale;
4. When the people and their cultures are not profitable, they face destruction and
displacement or are “repackaged” for tourist zones.
“Culture of tourism” puts investments and foreign exchange on tope of history and
culture. This must be a consequence of a government that does not give a premium on
culture and arts. The structure does not even have a department for culture and merits
only a commission (NCCA), which is under the Office of the President. While it gives
Tourism IDOT) a budget of P1.4B (2007), it grants the culture and arts commission less
than P30M. given this, the consequence should not be surprising but it is still reason to
be outraged.
While it is true that poverty is a problem that wracks our country, tourism is not the
answer, as much as liberalization is not the savior (it is proving to be a failure now). The
problem is rooted deeply into the interplay of imperialist aggression, feudal exploitation,
and bureaucratic oppression. As artists and cultural workers, our imperative is
propagating a counter-culture (to the culture of tourism) or promoting the culture of
resistance.
The government policy on tourism propagates the culture that the end and means (of life)
is money and profit. For concerned artists, culture and arts is valuable. It is an
indispensable element for national liberation. It is priceless.
APPENDIX D
TOURISM IN THE PHILIPPINES: A VIEW FROM THE UNDERSIDE
An Ecumenical Coalition On The Tourism
21 – 23 October 2008
NCCP Ecumenical Center, Quezon City, Philippines
DAY 1 SUMMARY
Yesterday, we began our ecumenical coalition on tourism consultation with an
opening song, “We Shall Overcome” lead by Ms. Lei Garcia. It was followed by the
opening rites, wherein symbolisms of a basket, a slipper, masks, sunglasses and sand
were utilized to showcase the flourishing tourism industry in the country. An invocation
and welcome remarks were given by Sister Francis Anover and Bishop…. respectively.
Ms. Carmencita Karagdag, the Executive Director of Peace for Life, provided the
group with the background, rationale and objectives of the concept paper: “Tourism in
the Philippines: A View from the Underside.” Aside from this, she also gave a
background about Peace for Life and the specific agenda of the said group, as well as the
programme format, participants and resource persons for this consultation. Expected
results and follow-up activities were also mentioned as well as the schedule for the
succeeding days.
Mr. Cesar D’Mello, the Executive Director of the Ecumenical Coalition on
Tourism, presented his paper, “State and Trends of Global Tourism: Setting the
Context.” He was able to provide the group with an international perspective on the
trends of tourism in our neighboring countries, specifically the Chiang Mai experience
among others. His paper basically poses the question “has tourism been of benefit?” and
how tourism has been viewed by many as an economic activity. He emphasized the
timeliness of this consultation as it coincides with the UNWTO meeting in Cebu
beginning today.
A presentation from the IBON Foundation followed suit. In this presentation, the
state of Philippine tourism was given emphasis. Backed up with statistical data on
tourism, the group was given a clearer picture and a deeper understanding on what is the
present status of tourism in the country and how different sectors of society are being
displaced and marginalized.
Mr. Bobby Tuazon also presented his position paper on the issue of tourism in the
Philippines. He shared some of his thoughts on the area of international conventions
regarding development tourism. According to him, the “tourism industry is becoming a
big issue in the Philippines as well as internationally. But more concretely, I believe is
linked to land issues.” He gave his critique on the Philippine Development Tourism Act
of 2008, which according to him, appears to invalidate provisions on existing laws of the
country particularly in the integrated Environmental Law.
Atty. Michelle Estor, from the office of Sen. Dick Gordon, provided the
consultation group with an insight on how the Philippine Development Tourism Act was
created. She said that the main reason the bill was developed was due to the deepening
poverty problem of the country and how they see tourism as an important tool, an
economic engine, in addressing such problem. Admittedly, she said, there are various
inputs from the group that they failed to look into. She shared that there are still ways in
which concerned social people’s organization can still participate in “delaying” the
passing of the said law.
As part of the reactors, Ms. Julie Po of the Concerned Artists of the Philippines,
provided a very strong reaction paper on their stand about the said Bill on tourism. She
emphasized that it is “the implementation is not the problem but the policy itself.”
From the health sector, Dr. Gene Alzona Nisperos of the Health Alliance for
Democracy, presented how medical tourism affects not only health workers but the whole
population as well. He provided an insight on the actual health situation of the country
and how health workers deal with their daily struggles to be able to provide health
services to the people.
A case study entitled “Impacts of Tourism on Indigenous Communities: the Case
of Sagada, Mt. Province” was discussed by Juline R. Dulnuan. A picture on the tourism
situation in Sagada was painted by her story during the conduct of her research. She
highlighted the effect of tourism on the local culture of the communities in Sagada as
well as the impact of tourists in the physical environment of the area.
Various reactors from minority groups, namely the women, children and
indigenous people’s groups gave their own comments and suggestions about the issue
and the papers presented. An open forum and a lively discussion were done thereafter.
The day ended with a wrapping up and expectation setting that was done through
a brainstorming session. The schedule for the following day was also reiterated for the
information of those present in the brainstorming session.
APPENDIX E
JUSTICE AS PARTICPATION IN THE HUMAN COMMUNITY
As Shared by Sr. Maureen Catabian, RGS for the Forum on Global Tourism
October 2008
Introduction
Whenever I share about the baiss for my involvement in the justice work, I would always
quote from the Scriptures the new commandment that Jesus preached. “To love God
with all your heart and to love your neighbor as yourself”. As a Christian disciple, this
scriptural passage has inspired me an has not failed to serve as a basis for my responses
to work for justice. It still does. However, as I tried to gather my experiences in working
for justice, I realize that personal and well meaning intentions are not enough. There had
to be something more.
In a survey research conducted by Mary Elsbernd and Reimund Beiringer on justice
practitioners from the Christian middle-class background – they have come to an
understanding that our beliefs and images of God and the human persons decisively
impact the Christian understanding and practice of justice. What I am going to share with
you is based on my experience of working for women, justice and peace and integrity of
creation issues and using the framework presented by Elsbernd and Beiringer as they
wrote in a book entitled – “When Love is not enough”—A Theo-ethic of justice.”
Using the framework and approach to justice which they proposed, I would like to share
and examine my own experiences of working for Justice – as a middle – class Christian
Catholic nun based in the Philippines and in Asia.
Elsbernd and Beiringer conducted their study based on the following resources: Hebrew
and Christian scriptures. Catholic social teachings and contemporary theories of justice.
In effect, they developed a comprehensive faith-based approach to justice. As they
looked into these resources interacting and complementing each other, they understood
an approach to justice as participation in the human community (or we calso add – in the
Earth community or cosmic community).
So I would like to present an Approach to Justice as Participation in the Human
Community. To deepen our understanding of the approach to Justice as Particiaption in
the Human Community we need to examine the contexts (5) for an ethic of Justice as
participation.
1. Anthropological Context
Embodiment. The practice of justice is integrally-connected to our understanding of
the human person. We understand that an essential dimension for authentic human
living is meeting basic human needs that includes food, shelter, healthcare, clothing,
education and employment. Also considered basic human needs are love,
compassion, respect and self-determination. We believe that access to basic human
needs is a human right. Included here is the right to organize and to participate in
decision-making.
Difference/diversity. We see these richness in the diversity of our cultures and also
similarities. Human traits cross over differences. In every person or creation, we see
the living image of God, the indwelling God. We assert that human dignity and
worth must be recognized by others, must be experienced by the person and be
protected by social structures. There is an innate goodness in every person – seen in
our capacity for sacrifice and dedication, are and sensitivity and desiring good for
others. But we are also capable of choosing evil – that sometimes we become
instruments in the perpetration of injustice and this challenges our capacity to act with
compassion. When we understand difference as constitutive of human persons,
communities then equality and respect must characterize the interactions between
persons and communities.
Relationships. For authentic human living, we need to work together or belong to a
community. We are interconnected to one another and to God by virtue of our needs
and being human. We are affected by injustices being done to others. Our
relationships must be based on mutual respect. That is why we need to create
networks such as what we have and sometimes forge or build alliances with other
groups on particular issues of concern which we feel we view in similar perspectives.
Sometimes in forming networks with others even our faith in God is being challenged
or deepened.
Responsible Agency. We are responsible agents capable of making difficult choices
and exercising self-determination. Commitment, freedom and equality are important
for us and also sometimes we are overcome by a sense of powerlessness and
resistance to change our familiar ways. We refuse to leave our comfort zones.
Social Location. We belong to an ethnic group, a neighborhood, a religious
tradition, a language group, a historical era or a nationality. It is the historical and
cultural situations within which communities and persons live. Our social location
presents challenges vis-à-vis justice. Elizabeth Fiorenza comments “those privileged
by ordination, education, wealth, nationality, race, gender, age or sexual orientation
must use their privilege to bring about change. Conversion are shaped by social
location. conversion for Christians with economic power and political influence may
take the form of a call to use power for those treated unjustly. Conversion for
Christians excluded from the above power may rather come as a all to devise
initiatives which claim what is justly theirs. Relationships or solidarity with persons
treated unjustly. Life at the margins requires persons to function both in the dominant
and alternative worlds.
2. Theological Context
Practice of justice is integrally-connected to our images of God. Our beliefs about
God is integrally-related to the values, character and behaviors of the human
community and those social structures which make it hard or easy to practice justice.
For example: As a community we believe that God intervenes on behalf of the
oppressed and marginalized and as believers and disciples of God we take up this
mission in the world. So as practitioners of justice, we are involved in advocacy,
resistance to injustice and the defense of human rights. These values, behaviors and
beliefs urges the establishment of policies to address the injustice and to affirm just
actions.
For most practitioners of justice, God is a God capable of relationships. Jesus of
Nazareth embodied both the justice of God and the believers. Jesus was the incarnate
gracious intervention of God on behalf of the poor- those faithful ones whose trust in
God set them at the fringes of the social order. Jesus brought god news to the poor,
proclaimed release to the captives, recovery of sight to the blind and set the oppressed
free. The ministry of Jesus is described as the gracious interventions of God for the
establishment of Justice.
St. Luke is recognized as the evangelist with the most explicit concern for social
issues and consequently for justice. In the gospel of Luke, Jesus is presented as a
prophet. Jesus speaks to his Church with the same prophetic voice for justice with
which the old testament prophets like Isaiah spoke. True to prophetic tradition, Jesus
is portrayed as sternly criticizing wealth and possessions in general.
When I was trying to retrieve a word to describe our role as justice advocates, what
comes to mind is the world: Prophetic. As we are all aware, in these times this is a
very scary word. We know that as members of Christian groups and faith – based
organizations “a prophet is never accepted in his/her own homeland” – as one is
tasked to announce the good news and to denounce the evil. Most of the time, in the
course of exposing the evils in a system, it can earn the ire and the rage of people in
power who are threatened and many can even get persecuted or liquidated. To
announce the good news is much easier job as when one proclaims with clarity one’s
mission among the poor as when Jesus unrolls the scroll in the synagogue to proclaim
his mission. (Luke 4:18) “The Spirit of the Lord is upon me, because he has anointed
me to bring good news to the poor, He has sent me to proclaim release to the captives
and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of
the Lord’s favor.”
It is very affirming to be able to announce these words to a group like ours –
advocates for social justice. However, like Jesus – as prophets in our time, we are not
called to remain to prophesy within our groups or circle. We are called to a prophetic
mission to challenge the evil systems and structure of the present world. Symbolized
by International agencies like the IMF, World Bank, the UN World Tourism
Organization – we need to speak before these global structures – in behalf of the poor
and tell it to their policies and programs have marginalized and impoverished millions
of people especially in the Third World and how they have robbed us of our human
dignity.
For sure, as justice advocates we will be rejected or even persecuted by instruments
of the state subservient to these agencies. Jesus was rejected at Nazareth when he
said to those in the synagogue: “Truly I tell you, no prophet is accepted in the
prophet’s hometown. When they heard this, all in the synagogue were filled with
rage” They drove him out of the town, and led him to the brow of the hill on which
their town was built, so that they might hurl him off the cliff.” But like Jesus who
passed through the midst of them and went on his way – we also know that we can
pass through the midst of them and go our way – as long as we are in solidarity with
one another.
God’s intervention on behalf of the oppressed is realized in the historical person,
Jesus of Nazareth. Luke reminds us that there can be no justice unless the concrete
historical social structures foster justice. St. Luke stresses the need for Social
Change.
The Spirit is a name for God as longing or desire for what could be or for a better
world. The Spirit is God who stretches our comfortable boundaries and narrow
worldviews to encompass an in-breaking future city of justice and peace. The Spirit
of God who calls the human community into an alternative future and uncharted
territories. The Spirit is God who leads and guides believers into the future of what
Jesus did in the past. The Spirit is God who arouses and activates the people of God
into ever-new embodiments of divine living which can never be fully embodied. The
Spirit is God who renews of recreates institutions, and patterns into the inclusive and
universal city of God. The Spirit is the universal God seeking and transforming
concrete historicity.
The image of God as Trinity attempts to articulate the completion, the fullness, or the
universality of God. In this view, for both the Trinitarian God and authentic human
living, fulfillment or completion rests in diversity, not in oneness. This in turn
provides a theological foundation for the fullness of God’s redemptive action not only
in Jesus Christ, but also in the diverse body of Christ throughout ages and cultures.
3. Sacramental Context
The world is sacramental, that is, persons encounter God in and through materiality.
A sacramental worldview is built on the conviction that the concrete materiality of the
cosmos, authentic human living, historical unfolding and social location are
sacramental. Materiality bears Divinity and makes encounter with God possible.
Human persons cannot encounter God or embody God’s ongoing creation,
redemption, or indwelling presence apart from the material. Gathering community,
sharing bread and wine, anointing with oil, extending forgiveness, making promises,
and pouring water are symbolic actions in and through which Divine activity is
embodied and concretized in this time and place.
Our approach to justice in situated in this sacramental worldview. Consequently,
justice is realized in and through just actions and structures. As sacraments effect
what they symbolize, just actions effect city of God and embody the justice of God.
Just actions then are the embodiment of intimate, mutual relationships with God and
with all persons; they are the concretization of divine presence, covenant and mission.
4. Vision as Context
The Christian tradition are replete with metaphors of vision. The city of God, the
reign of God, a new heavens and a new earth, the messianic banquet and risen life
occur frequently in the scriptures. I remember when I was assigned in Bicol – in
Legazpi City in Albay where I was working with women in the urban poor
communities, I was confronted with so much poverty, dehumanization, violence
against women and children. I would join mobilizations of farmers, urban poor
people, women and children who advocates for changes in policies affecting their
lives in communities, networking for environmental concerns. But sometimes one
gets overcome by desperation and helplessness especially when institutions in
government seem to be numb to the cries of protest of these groups. What gives me
the motivation not to give up during those difficult times is my faith in the promise of
the “new heavens and the new earth.” I would read the scripture and pray with it.
(Rev. 21:1-8) “Then I saw a new heaven and a new earth, for the first heaven and the
first earth had passed away, and the sea was no more. And I saw the holy city, the
new Jerusalem, coming down out of heaven from God, prepared as a bride adored for
her husband. And I heard a loud voice from the throne saying, ‘See the home of God
is among mortals He will dwell with them as their God; they will be his peoples, and
God himself will be with them; he will wipe every tear from their eyes. Death will be
no more; mourning and crying and pain will be no more, for the first things have
passed away.’ And the one who was seated on the throne said, “See, I am making all
things new”. Also he said, “write this, for these words are trustworthy and true”.
Then he said to me, “it is done! I am the alpha and the omega, the beginning and the
end. To the thirsty I will give water as a gift from the spring of water of life. Those
who conquer will inherit these things, and I will be their God and they will be my
children. But as for the cowardly, the faithless, the polluted, the murderers, the
fornicators, the sorcerers, the idolaters, and all liars, their place will be in the lake
that burns with fire and sulfur, which is the second death”.
Vision is already present in human longings, desires and hopes. Longings and desires
for a more just and inclusive community move justice advocates to action on behalf
of justice. Attention to longings recognizes the insights of affective and intuitive
awareness. Visions sometimes surface in loss, absence, or a negative contrasts
between what is happening and Christian traditions. The absence of what ought to be
can lead to a vague but real insight about what ought to be. A vision carries the seeds
of transformation in one or two ways, both of which are integrally connected to
present concrete living. Sometimes vision emerges from reading the signs of the
times in a way that sees in the present those glimpses and seeds which will transform
contemporary situations into a future for humanity. Personal or institutional vision
statements typically suggests a path into the future based on a reading of the seeds
and signs of the times.
Vision serve several functions: First, vision engages the imagination and the
affective dimension of the human community. Second, the vision urges
transformation and challenges the status quo. A vision of equality for women
challenges all social systems established on hierarchy or patriarchy. Vision by their
very nature present an alternative to existing realities. Third, because vision arises
out of experience and practice, all persons have access to vision. Persons who live at
the margins of dominating systems are often more ready to recognize a vision, an
alternative pattern, because they are not locked into the status quo. Their position at
the margins actually enables them to see things differently. Fourth, vision integrates
diverse components into a whole. A vision holds together doing and dreaming,
correcting injustice and facilitating injustice, illuminating present realities and
articulating future goals, accomplishing tasks and making meaning.
5. Normativity of the Future
Inclusion of women and of persons who are blind, deaf or poor requires reversal of
social destinies now. We believe that the vision of justice can provide values and
principles to guide actions today. For example, the age of old tradition of God as
creator of all suggests norms which recognize life as a promise stretching into the
future as well as norms which promote solidarity among peoples and nations.
Similarly, the God who initiates covenants suggests norms of participation.
Immediate experiences and feelings of outrage at injustice suggest norms urging
action and transformation of existing injustices. (Examples: SAPAT Principle,
Sharing of Resources, Boycott of Nestle Products, Solidarity Missions with oppressed
sectors).
The five contexts described provide the framework for an approach to Justice as
Participation in the Human Community. What are the practical demands of this
approach to Justice?
Justice as Participation in the Human Community has Seven Aspects:
1. Diverse persons and groups are engaged in equitable, mutual and participatory
relationships which build up networked communities and effectively find ways to
include persons who have been marginated. Relational dimension underscores
the essentially social nature of justice. Networking inclusive of marginalized.
2. Diverse persons and groups have access to the resources necessary for humane
and authentic humane living. Justice concerns access to resources which are
necessary for human thriving.
3. The way society or specific human community is organized (social structures,
patterns of behavior, attitudes, institutions and social roles) facilitates inclusive
and participatory membership for all persons including those at an experiential
4.
5.
6.
7.
distance (the ones we do not know). A Just community requires that structures
facilitate the participation of all.
Processes of developing structures, decision-making, influence peddling and
conflict resolution are equitable and consistently engaged in and practiced. A Just
community requires that procedures facilitate the participation of all.
Concrete, particular actions realize justice. Justice as participation necessitates
skills for effective action.
Unjust structures, relationships, resource availability, practices and processes are
transformed into a future for humanity. Existing unjust structures and practices
must be transformed if a Just community is to result.
Human persons and communities are accountable for and responsible agents of a
just and inclusive community. The dimension of accountable agency recalls the
role of individual persons in the transformative process and practice of justicesomebody must take responsibility and be accountable in this transformative
process.