INTRODUCTION

The Philippines is known for its abundant natural resources, breath-taking landscapes, wide range
of biodiversity and a conglomerate of rich cultural heritage which serves as a home both to humanity of
various indigenous origins and to wildlife ecosystems. The Filipinos then, thrive on its own, free of the
pressures of daily living because the simplicity of their lives and the economic activities in which they are
involved are dependent on the providence of the abundance of their domains. The localities are dictated
not by foreign influence of highly educated leaders but are governed by the laws of nature and the
convention of the wisdom of the elders of the communities. Living in community is not a difficult task for
the sharing of the gifts in common enable each participating families to cope up with their needs. People
do not worry much about the security for the future of their children nor of the safety of their communities
because in all the circumstances of their lives they entrust their fate to God’s protection.
But not until, the non-conventional economic activities has been introduced to the setting. What
we speak about is the prominent activities of small-scale mining in the Philippines. PBSAP identifies it as
one of the “principal pressures of biodiversity loss, along with alien invasive species, habitat loss,
pollution, climate change, and overexploitation.”1 But small-scale mining implies more than just loss of
biodiversity. It involves not simply a description of an extinction of living species which gives an imperative
for ecological protection and preservation. It calls for us all to take heed of St. Francis of Assisi reflection
of nature in which there is “an inseparable bond between concern for nature, justice for the poor,
commitment to society and interior peace”2
We all knew that God created us according to his own image and likeness and has given were
given the “privilege of sharing in the divine governance of creation”3. But only a few of us do remember
it that the nature of the privilege is not absolute and is meant for the service of the common good of
humanity and the entire cosmos. Or perhaps we have deliberately forgotten or ignored it, don’t we?
Pope Francis in writing the Laudato Si calls all those involved in maintaining the balance of nature has
simple aim in his mind that is “to enter into dialogue with all people about our common home”4
BRIEF DESCRIPTION OF SMALL SCALE MINING IN THE PHILIPPINES
Small Scale Mining (SSM) in the Philippines is an industry which engages in extracting minerals in
various parts of the region determined to be rich in Gold deposits. As of 2015 data there is an approximate
of US$840 million worth of untapped mineral wealth which includes copper, gold, nickel, chromites,
limestone, clays, feldspar and semi-precious stones. Gold has been the primary target of all mining
activities of which Benguet, Camarines Norte and Compostela Valley. It is noted that the country’s gold
deposit is estimated at 5.02 Billion tons and ranked third in the world. 5 Approximately, 75% of the miners
are engaged in subsistence mining; that is about 500,000 small-scale miners which operates in 30 out of
80 provinces. These mining activities contributes to an average production of 30.733 kilograms of gold
annually and continues to decline to note that is from 32,377 kilograms (in 2005) to 633 kilograms (in
2014) showing an average growth rate of -20.2% from MGB data.
PERTINENT POLICIES WHICH GOVERNS THE SMALL-SCALE MINING INDUSTRY6

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file:///C:/Users/StMaximilianFriary/Downloads/PBSAP_2015-2028.pdf
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Lodato Si No. 10
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Communion and Stewardship no. 57.
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Lodato Si no. 3
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Phillipine small scale mining p14-15.
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Philippine Small Scale Mining p. 17-19
RA NO. 7942 or the Philippine Mining Act of 1995.
A law which mandates the State the primary responsibility to protect the environment by reducing the
adverse impact of mining. Its salient features include a) local government empowerment b) respect and
concern for the indigenous cultural communities c) equitable sharing of benefits of natural wealth; d)
economic demands of present generations while providing the necessary foundation for future
generations; e) worldwide trend towards globalization ; f) protection for and wise management of the
environment.
RA 7076 SMALL-SCALE MINING ACT OF 1991.
It is a law which governs a system of issuance of permits and licenses to small-scale mining operations and
intends to generate more employment opportunities and provide equitable sharing of the nation’s wealth
and natural resources.
It also gave provisions which identifies lands that are subject to small-scale mining such as a) public lands
not subject to any existing right; b) public lands covered by existing mining rights which are not active
mining areas and private lands, subject to certain rights and conditions except those with substantial
improvements.
This law stipulates that the small-scale miners mandatory payment of all financial obligations arising from
the mining activities and the sale of gold to the Central Bank or its duly authorized representative.
RA 7076 also mandates the state to establish a People’s Small-Scale Mining Protection Fund equivalent to
(15%) of the national government’s share of the IRT production share that is intended to be available in
address the needs of small-scale miners from information, training, technical assistance, rehabilitation
and other emergency needs of the miners.
OTHER CUNCURRENT GOVERNMENT POLICIES
DENR Department Administration Order No. 2015-03 and Executive Order No. 79 which confines small-
scale mining operations in People’s Small Scale mining Areas or ‘Minahang Bayan and adopts the
Environmental Impact Assessment System; Presidential Decree no. 1586 which mandates policies in
Issuance of Environmental Compliance Certificates.
These policies further the implementation and reform of the previous laws which has been instituted to
ensure environmental protection and responsible mining.
TAX LAWS
Imposition of Tax Laws one after another has become a burden to small-scale miners even though
the government intention to stabilize the economy and maintain an adequate supply of Gold reserves in
the Treasury as well as in the market. This heavy tax provisions has resorted small-scale miners to send
their produce to the ‘black market’. In the process, lawmakers has filed tax exemption bills while
maintaining its justified reasons for imposing taxes that which the proceeds of tax collection shall serve
as a compensation for environmental degradation. The government uses the “‘polluter pay principle’ in
environmental law which states that whoever is responsible for the damage to the environment should
bear the cost associate with it.”7

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THE SHEPHERDS’ VOICE8
Eleven years after the promulgation and implementation of RA 7076, the Catholic Bishops’
Conference issued a statement on mining issues and concerns “Do not defile the land where you live and
where I dwell” (Num. 35:34) headed by Bishop Angel N. Lagdameo,DD on January 29, 2006. It addressed
the government mining policy’s failure to provide a sustainable and responsible mining. Under the Arroyo
administration; the CBCP addressed the urgency to respond to the concerns of the people and the threats
to environmental stability. It reaffirmed its convictions to the inviolability of the right to life which is
inseparable to the right to sources of food and livelihood, unalienable right to property, right to National
Patrimony and Sovereignty. But this statement only covers the concerns of transnational mining activities
which due to closure of some large-scale mining corporations lead to proliferation of small-scale mining
activities mostly are conventional and a continuing cry for alternative source of livelihood is left
unattended.

The Experiences and Challenges of Small-Scale Mining

The government admits that our policy on small-scale mining is ideally crafted and is sufficient
enough to address the economic, environmental and humanitarian concerns of local mining activities.
However, the reality is that as far as their performance would assess and assertion of political will; their
quality of service is still on the level of ‘law enforcement’ which only covers the apprehension, trial and
punishment of violators. They are still deficient in terms of providing alternative and sustainable living
conditions to small-scale miners and the appropriation of funds due to rehabilitation of damaged
environment and community development.
Incidents of environmental crisis and suffering of the people continue to rise to name a few;
employment of minors; abuse by financiers in the black market; various health and safety hazards due to
exposure to bromite; mercury poisoning; pollution to air and water system; DEATH attributed to mining
accidents; proliferation of “kabod” (colorum operators; illegal without permits, only the financers get rich
(non-residents) but the Gold tanners (locals) remain impoverished.
LAUDATO SI ON SMALL SCALE MINING
Mining activities is one of the industrial activities which Pope Francis pointed out as the cause of
the degradation of our common home. Which aspect of the ecological crisis does Small-Scale mining
contribute? Laudato Si pointed out that “although change is something desirable, it becomes a source of
anxiety when it causes harm to the world and to the quality of life of much of humanity.” 9 Obviously,
mining activities has its own share of the adverse and irreversible effects of pollution and climate change
from deforestation, blasting, quarrying, mine tailings thrown into riverbanks, air pollution, and the death
of our fellowmen.

Apart from the grave exterior implications of climate change is a growing attitude of “widespread
indifference to the suffering of our brothers and sisters; a loss of sense of responsibility for our fellow men
and women upon which all civil society is founded.”10 This is evident whenever government could not
care enough clearly to define just polices and to intensify efforts in implementing rules that are mutually
beneficial to our economy and humanity. It is amplified whenever international companies, investors and
financing institutions continue to exploit and take advantage of the limitations if not the ignorance of the

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CPCP statement on mining
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people. It is intensively affecting our society when they continue to exhaust our natural resources without
consideration for the future generation and deaf to the cry of the people for an equitable sharing of
resources.

The loss of bio-diversity is one of the critical implications of small-scale mining. In this situation;
Pope Francis teaches us that because of our human activities which contribute to their extinction that “we
do not have the right to treat them as mere species for exploitation rather we should respect them for
they too give glory to God in their very existence.”11 And because “all creatures are connected, each must
be cherished with love and respect, for all of us as living creatures are dependent on one another.” 12 We
are being taught here that the basis of all forms of responsible human activities is our relationship with
the Creator and with the rest of the creation.

A CALL TO HEED THE CRY OF THE POOR AND THE CRY OF THE EARTH.

Pope Francis teaches us that “human beings have the right to life and happiness and endowed
with unique dignity.”13 However, “integral development and improvement in the quality of life”14 is not
much given attention or the least priority in addressing the quality of life of the small-scale miners. The
experiences of the people engaged in small-scale mining activities give proof to their testimony of the
condition of their quality of life. The poor ones gets poorer, the minorities became migrants of their own
ancestral land, the minors are forced to work, most miners have the risk of health hazards and life-
threatening conditions, government and state policies work for the powerful and more influential,
international investors have greater control over the market, locals do not have means of alternative
livelihood other than mining, and destroyed communities have little future to look forward to.

As one journalist describes this situation as “Small-scale mining; large-scale damages.” Where is
this country heading to under the terms of small-scale mining activities? Of development? Of change?
The State assumes full responsibility over the protection its natural resources against adverse mining-
activities but is this political assumption sufficient enough to respond to the challenges of simultaneous
deterioration of human and natural environment?

Pope Francis points out the intrinsic relationship between our concern for the environment and
concern for the poor for Pope Francis stressed out that “the true ecological approach always becomes a
social approach, it must integrate questions of justice in debates on the environment, so as to hear both
the cry of the earth and the cry of the poor.”15

THE GOSPEL OF CREATION

We as Christians dealing with the problems of small-scale mining in the Philippines what then
should be our faith convictions as we try to recognize our ecological commitments? One of the convictions
that Pope Francis teaches us is that “everything is interconnected and that genuine care for our own lives
and our relationships with nature is inseparable from fraternity, justice and faithfulness to others.”16

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 Pope Francis challenges us to rediscover our original identity and Christian convictions in
transcending our responsibilities towards the environment and towards humanity. We have but only one
Father in Heaven who created and continually provides us with our needs and thus this truth must always
be part of our minds thus calls for a spirituality of human creatureliness ordered before a powerful and
creative God. It demands a spirituality borne of a humility that everything comes from God and not from
us.

He calls us for an “authentic deep sense of communion with hearts full of tenderness, compassion
and concern for our fellow human beings.”17 It is a communion which is inclusive, unitive and synergic.
Our society needs to transcend the State’s call for cooperation, empowerment, protection for and wise
management of environment, and for accountability in terms of “polluters pay principle” into an
“openness to universal communion where peace, justice and preservation of creation are
interconnected.” Just as we understand the needs for rehabilitation of damaged environmental
structures wrought about by small-scale mining we should primarily acknowledge and attend to the
primordial needs of the people and the community whose dignity has been wounded and transgressed.

We need a new way of understanding our responsibility towards the environment as Pope Francis
teaches us that which an approach that clearly respects its human and social dimensions. He teaches us
about “integral ecology” saying that “nature cannot be regarded as something separate from ourselves
or as a mere setting in which we live. We are part of nature, included in it and thus in constant interaction
with it.”18

Integral ecology means an “integrated approach of solutions to problems which considers both
restoring the dignity of poor and at the same time protecting nature.”19 One which considers the
environmental aspect not simply as an endangered habitat; but as a means to recover our relationship
with nature. In relation to the issue of small-scale mining; policies should therefore not only limit itself to
identifying boundaries for mining activities or protected wildlife; but rather should address the problems
of liberalization of ownership to foreign investors or privatization of land ownership. To develop policies
on responsible mining is a positive initial response to the problem of ensuring a sustainable living
environment.

Economic Ecology is an aspect of integral ecology which calls for “a humanism capable of bringing
together the different fields of knowledge, including economics in the service of a more integral and
integrating vision.”20 This means that the people in society and social interaction should be given more
importance than the generation of economic benefits. In this sense, agencies responsible to monitor,
modify and appropriate generation of profits, and taxation of mining activities should be thoroughly
studied in relation to the funds allocated for their human development needs.

Social Ecology which calls for institutions to foster healthy human relationships which has always
a direct or an indirect effect on the human behavior and the environment as well. It is a preventive
approach in order to avoid “every violation of solidarity and civic friendship which harms the
environment.”21

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CULTURAL ECOLOGY.

Culture is an integral part of integral ecology which Pope Francis recognizes its importance in
“promoting a living, dynamic and participatory relationship between human beings and the
environment”22. Thus, we are called for to respect and protect the rights of indigenous communities and
their culture who suffer from the being grabbed of or exploited of their ancestral domains. Their lands
are not simply material inheritance but a “sacred space… a gift from God”.23

ECOLOGY OF DAILY LIFE

Pope Francis appeals to the various conditions which affect the dignity of human life. He
addresses that “authentic development includes efforts which bring about an integral improvement in the
quality of human life that entails the setting in which people live their lives.”24 He refers not only to a
dignified ample space which is conducive to living but also conditions which promote an experience of
communitarian love. This challenges the concerns of the small-scale mining activities of which lacks
provisions for housing, facilities for social gatherings and recreation, scarcity of access to basic human
services such as hospitalization and lack of alternative livelihood opportunities. We are challenged to
elevate the conditions of small-scale miners and their communities through various means of providing
information, training, technical assistance, and rehabilitation.
DIALOGUE ON THE ENVIRONMENT AND THE DIFFERENT COMMUNITIES CONCERNED.

Dialogue is one of the major paths taken by the Church in responding to the problems posed by
environmental degradation; this approach is also applicable in dealing our concerns on small-scale mining.

INTERDEPENDENCE.
Pope Francis considers that because “our planet is a homeland and that humanity is one people
living in a common home, interdependence brings about not only awareness of the problems but also
motivates us to approach the problem of global nature with a common plan.”25 “It is making ethical
decisions rooted in solidarity between all peoples.”26 This involves cooperation of initiatives in a global
scale. World leaders and industrial companies should mutually seek for the solutions arising from the
problems of environmental degradation. International policies should therefore be inclined to provide
fair and humane provisions in facilitating the extraction, processing and trade of precious minerals.

TRANSPARENCY IN DECISION-MAKING.
Pope Francis pointed out the importance of “honesty and truth in the scientific and political
discussions of environmental issues.” This means that the public should be made aware of the facts; the
risks and benefits, the changes that will occur to the entire “ecological system” and must be open for
modifications and consider alternative proposals. The laws peculiar to small-scale mining activities should
not only be at the hand of legislators but be objectively deliberative to the conscientious scrutiny of the
Church.

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POLITICS AND ECONOMY IN DIALOGUE.

Pope Francis teaches that “environmental protection cannot be assured solely on the basis of
financial calculations of costs and that the environment is one of those goods that cannot be adequately
safeguarded or promoted by market forces”.27 Which means in the arena of economics; persons and
cultures especially the concerns of the poor precede the concern for profit. “Maximization of profit”28
should not be tolerated if their economic gain is achieved at the expense of the environment or by paying
only a fraction of the costs involved. Likewise there is no real value of things; that we cannot really
ascertain the costs which corresponds to the damage wrought to the environment. In this case; the
“polluter’s pay principle” is defective and cannot be deemed a just provision.

ECOLOGICAL EDUCATION AND SPIRITUALITY: A PATH OF RENEWAL

Pope Francis tell us that human beings need to change in order to meet the challenges of an
authentic integral ecology. This means we have to embrace “new convictions, attitudes and forms of life”
of which he is inviting us to take a “path of renewal”.

CHANGE IN LIFESTYLE. He tells us that a significant “change in lifestyle could bring healthy
pressure to bear on those who wield political, economic and social power.”29 He insists on a need of a
sense of social responsibility on the part of consumers which is being challenge by the issue of
environmental degradation. Change in lifestyle includes “going out of ourselves towards the other” 30
which is a concrete manifestation of our care for our brethren and for the natural environment.

TRANSLATING AWARENESS INTO NEW HABITS. Pope Francis calls for the importance of
environmental education which has made great “changes in consumer habits, developed new ecological
sensitivity and a generous spirit.”31 But this should only be limited to information but should go beyond,
that is towards “cultivating sound virtues which leads them to make a selfless ecological commitment”32
which can take place in the different settings and institutions of our society, from a “simple gestures of
heartfelt courtesy to creating a culture of shared life and respect for our surrounding.”33

EMPOWERING INSTITUTIONS. “Political Institutions, various social groups, the Church, all
Christian communities, centers of formation need to be empowered to provide education and ensure
imposition of penalties for incurred damages to environment coupled by personal qualities of self-control
and willingness to learn from each other.”34 The leaders of local communities and local government units
has a significant part in safeguarding the education of institutions and safeguarding the rights and future
of the people especially the family and the young.

THE CALL FOR ECOLOGICAL CONVERSION

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 Pope Francis teaches that “ecological crisis summons us to profound interior conversion which
grounds on our encounter with Jesus Christ becoming evident in our relationship with the world around
us. Being a Christian means living our vocation as protectors of God’s handiwork.”35 Ecological conversion
which happens in a personal and community level.

ST. FRANCIS OF ASSISI sets a model of a “healthy relationship with creation arising from a personal
conversion, which entails the recognition of our errors, sins, faults and failures, and leads to heartfelt
repentance and desire to change.”36 We all need to experience conversion and be reconciled with our
creation. What is your own personal experience of ecological conversion?

ECOLOGICAL SPIRITUALITY.

Pope Francis proposes a “Christian spirituality which is a prophetic and contemplative lifestyle
capable of deep enjoyment free of the obsession with consumption.”37 He invites us to embrace a life of
“happy sobriety and healthy humility.” 38 This spirituality embodies an “integral ecology which includes
taking time to recover a serene harmony with creation, reflecting on our lifestyle, and contemplating the
presence of our Creator.”39

“Care for nature must become part of our lifestyle. It involves a sense of gratuitousness, and
shared responsibility”40 It means therefore that we cannot simply leave the responsibility of addressing
ecological crisis to State leaders and those in political power and always pessimistically and fatally critical
of public governance. We should actively do our own portion and role in responding to the imperatives
of promoting integral ecology.

EMPATHY, ENGAGE, EMPOWER.

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