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Filipino Human Rights Defenders, Int'l Faith Allies Convene In Rome For Pagtatanim

Filipino Human Rights Defenders, Int'l Faith Allies Convene In Rome For Pagtatanim

Scoop19 hours ago
On June 27 and 28, over 70 people of faith, members of the clergy, and human rights activists from 13 countries in Asia, Europe, and the Americas gathered in Rome, Italy for Pagtatanim: Sowing Seeds of Faith Solidarity for the Filipino People's Struggle for Peace.
Over the two days of the conference, speakers and participants emphasized the urgent need for solidarity from communities of faith during the current political moment. As participants stated in the conference declaration, 'Like many, we journeyed to Rome from around the World to reflect on the essence of Leviticus 25, which speaks of the Year of the Lord, the Jubilee. We find hope and inspiration that every 50 years, God commanded the people to liberate all slaves, cancel all debts, let everyone return to their ancestral lands, and let the land be renewed.'
During the keynote panel, Bishop Gerardo Alminaza, Vice-president of Catholic organization Caritas, emphasized faith communities' duty to 'accompany those under threat, listing political prisoners, searching for the disappeared, [and] advocating for peace talks, not surrender.' Drawing on the biblical concept of Jubilee, he envisioned peace as comprehensive restoration: 'return land, forgive deaths, and set captives free.' He connected this to the Catholic Church's Jubilee Year 2025, themed 'Hope', as an opportunity to 'plant seeds of justice' even in hostile environments.
Throughout Pagtatanim, attendees heard from survivors and witnesses of human rights violations, war crimes, and environmental destruction in the Philippines. Whether highlighting former President Rodrigo Duterte's legacy of thousands of extrajudicial killings under his infamous 'war on drugs;' current President Marcos Jr.'s practice of selling out Philippine land, labor, and resources to the highest international bidder; or the harassment, detention, and enforced disappearance of environmental advocates and faith activists; all of them spoke of the culture of 'unpeace' that flourishes in the Philippines today with the support of global powers like the US, Canada, and Australia.
Unpeace, as explained by human rights advocate and member of human rights alliance Karapatan, Charmane Maranan, is repression as law. It is the normalization of violence, the criminalization of resistance and critical thought, and the adoption of policies that obscure the soft invasion of the Philippines by the US behind a smokescreen of talk about 'development' and 'protection from China.' 'It is the language of repression,' stated Maranan.
A just and lasting peace, the panelists and speakers explained, would not simply constitute the silencing of the guns. Instead, a just peace would resolve the longstanding socioeconomic roots of the armed conflict between the Government of the Republic of the Philippines (GRP) and the National Democratic Front of the Philippines (NDFP).
Coni Ledesma, a member of the NDFP Negotiating Panel, outlined the framework for peace negotiations between the Philippine government and the NDFP, the systematic attacks on peace consultants, and the challenges they are facing in her speech. 'The GRP has used every occasion to stop, to terminate, to suspend, to terminate anything so that the process does not move forward,' Ledesma explained.
The imperative and history of international solidarity with the Filipino people's struggle was deepened on the second day with the testimonies of advocates from Catalonia, Indonesia, Hong Kong, Australia, and the US. 'We are also peoples of faith supporting an existing people's movement that has continued to persist and persevere to struggle against the roadblocks to peace, and we remain committed to supporting the Filipino people's struggle to remove these roadblocks.'
Conference participants committed to action after two days of transformative presentations, panels, and workshops. 'With renewed commitment we will help plant, nurture, and harvest justice in the Philippines by addressing the root causes of unpeace. Thus, we pledge to:
Organize theological reflections on JustPeace tied to real campaigns.
Advocate for an end to US foreign military aid used for repression.
Accompany vulnerable communities, human rights defenders, and church workers.
Push for the release of political prisoners, and support displaced peoples and the families of the disappeared.
Join ecumenical 'Push Back' campaigns to defend the oppressed and stop red-tagging.
Continue to accompany the families of victims of the 'drug war' and support the movement for accountability and justice.'
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Filipino Human Rights Defenders, Int'l Faith Allies Convene In Rome For Pagtatanim
Filipino Human Rights Defenders, Int'l Faith Allies Convene In Rome For Pagtatanim

Scoop

time19 hours ago

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Filipino Human Rights Defenders, Int'l Faith Allies Convene In Rome For Pagtatanim

On June 27 and 28, over 70 people of faith, members of the clergy, and human rights activists from 13 countries in Asia, Europe, and the Americas gathered in Rome, Italy for Pagtatanim: Sowing Seeds of Faith Solidarity for the Filipino People's Struggle for Peace. Over the two days of the conference, speakers and participants emphasized the urgent need for solidarity from communities of faith during the current political moment. As participants stated in the conference declaration, 'Like many, we journeyed to Rome from around the World to reflect on the essence of Leviticus 25, which speaks of the Year of the Lord, the Jubilee. We find hope and inspiration that every 50 years, God commanded the people to liberate all slaves, cancel all debts, let everyone return to their ancestral lands, and let the land be renewed.' During the keynote panel, Bishop Gerardo Alminaza, Vice-president of Catholic organization Caritas, emphasized faith communities' duty to 'accompany those under threat, listing political prisoners, searching for the disappeared, [and] advocating for peace talks, not surrender.' Drawing on the biblical concept of Jubilee, he envisioned peace as comprehensive restoration: 'return land, forgive deaths, and set captives free.' He connected this to the Catholic Church's Jubilee Year 2025, themed 'Hope', as an opportunity to 'plant seeds of justice' even in hostile environments. Throughout Pagtatanim, attendees heard from survivors and witnesses of human rights violations, war crimes, and environmental destruction in the Philippines. Whether highlighting former President Rodrigo Duterte's legacy of thousands of extrajudicial killings under his infamous 'war on drugs;' current President Marcos Jr.'s practice of selling out Philippine land, labor, and resources to the highest international bidder; or the harassment, detention, and enforced disappearance of environmental advocates and faith activists; all of them spoke of the culture of 'unpeace' that flourishes in the Philippines today with the support of global powers like the US, Canada, and Australia. Unpeace, as explained by human rights advocate and member of human rights alliance Karapatan, Charmane Maranan, is repression as law. It is the normalization of violence, the criminalization of resistance and critical thought, and the adoption of policies that obscure the soft invasion of the Philippines by the US behind a smokescreen of talk about 'development' and 'protection from China.' 'It is the language of repression,' stated Maranan. A just and lasting peace, the panelists and speakers explained, would not simply constitute the silencing of the guns. Instead, a just peace would resolve the longstanding socioeconomic roots of the armed conflict between the Government of the Republic of the Philippines (GRP) and the National Democratic Front of the Philippines (NDFP). Coni Ledesma, a member of the NDFP Negotiating Panel, outlined the framework for peace negotiations between the Philippine government and the NDFP, the systematic attacks on peace consultants, and the challenges they are facing in her speech. 'The GRP has used every occasion to stop, to terminate, to suspend, to terminate anything so that the process does not move forward,' Ledesma explained. The imperative and history of international solidarity with the Filipino people's struggle was deepened on the second day with the testimonies of advocates from Catalonia, Indonesia, Hong Kong, Australia, and the US. 'We are also peoples of faith supporting an existing people's movement that has continued to persist and persevere to struggle against the roadblocks to peace, and we remain committed to supporting the Filipino people's struggle to remove these roadblocks.' Conference participants committed to action after two days of transformative presentations, panels, and workshops. 'With renewed commitment we will help plant, nurture, and harvest justice in the Philippines by addressing the root causes of unpeace. Thus, we pledge to: Organize theological reflections on JustPeace tied to real campaigns. Advocate for an end to US foreign military aid used for repression. Accompany vulnerable communities, human rights defenders, and church workers. Push for the release of political prisoners, and support displaced peoples and the families of the disappeared. Join ecumenical 'Push Back' campaigns to defend the oppressed and stop red-tagging. Continue to accompany the families of victims of the 'drug war' and support the movement for accountability and justice.'

How To Justify 400,000 Palestinian Deaths In Gaza: Ask ‘Zelda'
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How To Justify 400,000 Palestinian Deaths In Gaza: Ask ‘Zelda'

I have published three previous blog posts on Israel's ethnic cleansing of Palestinians in Gaza by means of genocide. Ethnic cleansing of Palestinians in the occupied West Bank is also occurring although through violent repression rather than genocide. The first (5 March) discussed Zionist Israel's close supportive relationship with South Africa under apartheid and, since 1948, the former's continued status as an apartheid state: When Apartheid meets Zionism. The second (28 May) discussed the logic behind supporting ethnic cleansing and genocide: Reasons for supporting ethnic cleansing through genocide in Palestine. The third (4 June) was a postscript to the second with the added emphasis on the New Zealand government recognising the state of Palestine: Ethnic cleansing, genocide and recognition of Palestine. All the above posts have been in the context of advocating that the New Zealand government should recognise Palestine as an official state along with sanctions and other actions. Now one Zelda has come to the fore providing further grunt for this advocacy. How to justify genocide and ethnic cleansing: enter Zelda My blogs are republished (with permission) on the politically turbocharged Bomber Bradbury's hyperactive The Daily Blog. It led to a prompt strident biblically dogmatic response (5 June) from a person called Zelda. Zelda may well be a pseudonym. It is a primarily female name of German origin. Some consider it to be a diminutive of the German Griselda, which has a similar meaning of 'dark' or 'gray battle'. Zelda is also a Yiddish name that means 'fortunate' or 'happy'. It was originally a short form of the name Griselda. I can do no more that quote verbatim Zelda's justification for the ethnic cleansing through genocide of Palestinians by the Israeli government. There are other claimed justifications but hers goes to the core; it provides the stem for everything else. In Zelda's words: Gaza belongs to Israel! This is not just a political claim; it is a sacred, unbreakable decree from Almighty God Himself. If any government from around the world recognises Palestine, the United States needs to declare it part of the Axis of Evil The land was promised by divine covenant to the people of Israel, chosen by God to be His light in the darkness. No enemy, no terrorist, no foreign power can wrest it away. Those who reject this truth stand against God's will and will face His judgment. If Palestinians want aid and peace, they must recognize Israel's God-given right and leave Gaza forever. Only under God's blessing can this land flourish, and all who defy His plan will be cast down. What more can one say! If one believes this it is barely a hop, skip and a jump from believing that while Israeli lives are valuable, Palestinians lives are of no value at all. Further, while Israelis have an absolute right to self-determination by any means necessary, Palestinians have no right at all. 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Unmasking a sacred veil: a theological view of exceptionalism
Unmasking a sacred veil: a theological view of exceptionalism

Otago Daily Times

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Unmasking a sacred veil: a theological view of exceptionalism

Taking of Jerusalem by the Crusaders. Painting: Emile Signol In the long sweep of history, few ideas have proven as seductive — and as spiritually dangerous — as the doctrine of national exceptionalism. This belief, which casts certain nations as uniquely chosen or divinely favoured, has been a potent ideological force behind imperial conquest, military aggression, and moral self-exemption. The modern state of Israel is often seen by its most ardent defenders, both Jewish and Christian, as the fulfilment of a biblical promise. But the fusion of ancient promise with modern statehood is fraught with danger. The Hebrew Scriptures indeed speak of Israel as God's "chosen people," but not in terms of privilege or licence. The calling is not toward dominance but toward justice, hospitality, and mercy. The promise of land in the Hebrew Bible is inseparable from the demand for righteousness and care for the stranger, the widow, and the orphan. Failing to uphold the dignity and rights of others, especially the vulnerable, constitutes a violation of the covenant. Applying the logic of national exceptionalism to justify the dispossession of Palestinians, the expansion of settlements, and the denial of civil rights within occupied territories, including the devastation of Gaza, amounts to a tragic inversion of the biblical witness. Gaza has been described by Mirjana Spoljaric, head of the International Committee of the Red Cross, as worse than hell on earth. The scale of devastation and the depth of human anguish defy comprehension. To claim moral or theological justification for them is indefensible. American exceptionalism tells a similar story. From the Puritan preacher John Winthrop's "city on a hill" to Ronald Reagan's dream of America as the last, best hope of earth, US political identity has been steeped in theological imagery. America, we are told, is not merely one nation among many but a nation uniquely blessed by God. But when divine blessing is invoked to justify global dominance, the theological scaffolding of exceptionalism begins to rot. The Jesus who said, "Blessed are the meek," and who stood with the poor, the imprisoned, and the oppressed, is nowhere to be found in the forced deportation of migrants, the indefinite detention of unaccompanied children, or the surveillance and silencing of dissenting voices. Nor is he present in the vast machinery of American militarism. American exceptionalism has fostered a self-righteousness that treats criticism as betrayal and repentance as weakness. Here in New Zealand, we are not immune to the subtle seductions of exceptionalism. The popular phrase "Godzone" may seem harmless. But when taken uncritically, it implies a kind of spiritual superiority, a presumption that we are more blessed than other nations. It blinds us to our own histories of colonial violence and social inequalities. The most chilling example of national exceptionalism in modern history is Nazi Germany. Hitler's regime co-opted Christian symbols and theological language to advance a demonic ideology of racial purity and Aryan supremacy. This fusion of nationalism, racial myth, and theological rhetoric culminated in genocide. It was not simply an abuse of power. It was a blasphemy. Likewise, in Russia today, a potent mix of nationalism, Orthodoxy, and authoritarianism underpins the ideology of the so-called "Russian World." The Russian Orthodox Church has lent theological legitimacy to Vladimir Putin's vision of Russia as the protector of true Christianity and moral order, in contrast to the perceived decadence of the West. This has been used to justify territorial aggression, including the invasion of Ukraine. These examples are extreme, but they are instructive. They show what happens when theological language is commandeered to legitimise nationalistic ambitions. Scripture requires us not to divide and conquer, but to heal and reconcile. It calls for national self-examination, not national self-congratulation. It challenges us to remember that God's purposes cannot be captured by any flag or enforced by any army. To be chosen is not to occupy a position of privilege but to be burdened with an ethic of compassion. Any nation that forgets these truths becomes not a light to the nations, but a warning to them. • Dr Graham Redding is the Douglas Goodfellow lecturer in Chaplaincy Studies, University of Otago.

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